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UNITED STATES OF AMERICA. 









AESTHETIC PIETI, 







OR, 



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THE BEAUTY AND LOVELINESS OF THE 
CHRISTIAN RELIGION. 



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BV 



REV. WILLIAM BACON 




AUBURN 

1861. 



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Entered according to Act of Congress, ia the year one thousand eight 
hundred and sixty-one, 

BY WILLIAM BACON. 

In the Clerk's Office of the District Court of the Northern District 
of New York. 



PREFACE 



The aim of the following work is to persuade the im- 
penitent to embrace religion, because of its inherent excel- 
lencies, and its consequent tendency to make them more 
happy in the present life. Yet they generally regard it as 
unlovely, disgraceful, and tending to make them more un- 
happy. The Author has, therefore, endeavored in the In- 
troduction to show that these impressions of theirs result 
from the native corruption of their hearts, and from wrong 
views of true religion. And having thus prepared the 
way, I have endeavored in Chapter First to present the 
principal features of Christianity ; and to show that they 
are in themselves beautiful and noble, and tend to make 
their possessoi« more estimable and happy in the present 
life. And it is hoped that the classification and the distin- 
guishing of the different christian graces, as here found, 
will be regarded as correct and useful to the christian 
reader. But, aware that many professing christians are 
too often wanting in many of these graces, and that sin- 
ners are much inclined to spy out their failures in this re- 
spect, I have in Chapter Second urged the followers of 
Christ to be more careful to exhibit to the world all the 



4 Preface. 

duties and virtues of Christianity, (especially those which 
the unconverted are most apt to notice,) for the purpose of 
commending to them the way of salvation. Yet my chief 
aim has been to convince sinners in Chapter Third, that it 
is not only their duty, but for their highest interest in this 
world, as well as in the world to come, to consider and ac- 
knowledge all these excellencies of religion, to yield them 
their cordial approbation,and forthwith to adopt and prac- 
tice them. 

I have been led to attempt this treatise mainly by the 
belief that something of the kind is needed. For, I am not 
aware that any w^ork occupying the same ground, suffi- 
ciently brief and direct for reaching the common mind, is 
now extant. I am aware that the one now ofifered to the 
public is much wanting in that charm and captivation of 
style which many so highly prize. I have relied chiefly 
upon the importance of its subject for catching and keep- 
ing the attention of the reader \ and have sought principal- 
ly to be so simple, definite and perspicuous, that I may be 
easily understood. And if this volume shall be the means 
of leading one sinner to salvation, its author will be amply 
rewarded. 



INTRODUCTION. 



WHY SINNERS REGARD RELIGION AS UN- 
AMIABLE AND REPULSIVE. 



In this work, we undertake to show, that 
the religion of the Bible is, of all things most 
excellent and lovely. And yet it is regarded 
by the most of men as very unsightly and for- 
bidding. Preparatory to our work, then, we 
need to show, that this unfavorable opinion of 
theirs is unfounded, as it results from the per- 
version of their hearts by native depravity : 
consequently, whenever this depravity is re- 
moved by renewing grace, religion appears at 
once to them to be supremely beautiful and 
lovely. 

That the native heart of man is thus corrupt- 
ed and perverted, is evident from observation, 



6 uiEsTHKTic Piety. 

as well as from the declarations of the Word 
of God. It is seen in their native enmity to 
him. All the unregenerate must be conscious, 
on self-examination, that God is to them an un- 
welcome object of contemplation. And the 
more they reflect, the more conscious they will 
be, that he is one of positive aversion. They 
love not his attributes and character, because 
these are so contrary to their own. They hate 
his law — its commands, because they require 
of them duties which they are unwilling to per- 
form — and its sanctions, because they denounce 
evil upon them for their past transgressions. 
And the more they reflect, the more conscious 
they will be, too, that they hate God, as the 
Disposer of their present and final destiny. 
They must see the language of their hearts to 
be, " We will not have this being reign over 
us." And it is this generic aversion to God 
and his service which leads them to think, that 
his service, in all its afiections and duties, is 
unlovely and repulsive. They pronounce it 
such, not because they have examined it spec- 
ulatively, and come to a dispassionate and can- 
did judgment to that efi*ect ; but because they 
are conscious, that as they now are, the prac- 



Why not Esteemed. 7 

tice of this religion would be unwelcome and 
painful to them. It is only by associating it 
with the corrupt aversion of their own hearts, 
that they are deluded into the notion of itS' 
being in its nature devoid of excellence. If 
they were to consider it irrespective of their 
own obligations, and their own aversion to 
it, and as seen in others, they would come 
to a very different conclusion. And many have 
occasionally done so, pronouncing high enco- 
miums on the christian conduct of others, while 
forgetful of their own obligation to " go and 
do likewise." 

If, then, our race had not been corrupted by 
the fall, and all men had " served God:-with a 
perfect heart and a willing mind," they would 
have looked upon religion as their chief orna- 
ment. Accordingly, as soon as a man is born 
again, and thus is delivered in part from the 
bonds of his native corruption, he begins at 
once to " delight in the law of God, after the 
inward man," and consequently to love all tho 
christian duties and graces which that law en 
joins. What he regarded before, in God, in 
his people, and his service, with most aversion, 
he now looks upon as most excellent and lovely. 



8 -Esthetic Piety. 

Let us give the above more expansion. 

Native depravity misleads men, both by cor- 
rupting their moral tastes, and by warping their 
, understanding. It corrupts the taste, mainly, 
perhaps, by vitiating the affections. For, as 
moral purity tends to refine and correct the 
taste, moral impurity must have the opposite 
effect. And it biases the judgment by its evil 
associations and habits, motives and errors, all 
of which it abundantly occasions. The minds 
of the unregenerate are misled in regard to the 
exercises and actions of religion in this way. 
When they contemplate them, they are con- 
scious that the discharge of these duties would 
be very unpleasant to themselves. And thence 
they conclude that these duties are in their na- 
ture odious and forbidding. And the longer 
they are accustomed to associate this odium to 
religion, the more inveterate the notion be- 
comes. No wonder, then, that so many as- 
sume it, as a self-evident fact, that all the exer- 
cises and duties of religion are the very oppo- 
site of beauty and loveliness. And yet, if these 
were to see a Christian discharging any one of 
the trying duties of religion, without reflecting 
that they themselves were bound to do the 



Why not Esteemed. 9 

same ; and especially if they were to find that 
this discharge of his duty were a vast benefit 
to themselves^ they would warmly approve and 
loudly applaud his conduct. 

Many profess to despise christian humility 
as a meanness of spirit, and to glory in their 
self-consequence. Yet they hate in another 
that pride which is the opposite of humility ; 
and are especially indignant at him, if he treats 
themselves with contempt or insolence. Some 
profess to despise christian meekness as pusil- 
lanimity, or want of proper spirit, and to honor 
revenge as magnanimity, or nobleness of spirit. 
But while they scorn to be meek and forbearing 
toward another, they think it very proper and 
very amiable in him to be meek and long-suffer- 
ing under their injuries ; and that, if he should 
revenge these injuries, it would not be very be- 
coming in him. Yet they seem not to consider, 
that what is base and dishonorable, or lovely 
and of good report in another, must, from its in- 
trinsic nature, be equally so in themselves. And 
so it is in regard to many other christian graces. 
They applaud and prize them highly, when 
they are the profiting objects of them, while 
they would scorn to benefit others by doing 
the like holy duties. 



10 Esthetic Piety. 

The minds of some are far less perverted by 
depravity than others. ISTot a few have such 
clear views of the subject as constrain them to 
acknowledge, that the prohibitions and require- 
ments of Christianity, are not only " holy and 
just," but " good ;" and that all its duties and 
graces are becoming, honorable and lovely. — 
They are compelled, by the force of truth, to 
admit, that those who embrace and faithfully 
practice it, greatly improve their characters 
and welfare in life, and their prospects for the 
life to come. Still, however, they refuse to 
commence a life of godliness, and seem, strange- 
ly enough, to fear, that the spiritual beauties 
and excellencies that adorn and exalt others, 
would deform and disgrace themselves. 

But others are loud in the praise of certain 
virtues, and severe in the censure of certain 
vices. And yet, it is because they are not 
aware, that what they profess so much to ad- 
mire and love, are no other than christian 
graces ; and that what they profess so much to 
condemn and hate are vices solemnly forbidden 
and severely threatened in the law of Christ. 
For, had they been aware of it, their inveterate 
prejudice against Christianity would have pre- 



Why not Esteemed, 11 

vented their expression of this praise and con- 
demnation. But this shows more conclusively, 
that there is an inherent and commanding ex- 
cellence in these virtues; for, otherwise the 
enemies of religion would not have been thus 
prompted to commend them. And let it be 
borne in mind, that there is not a single virtue 
which Christianity does not enjoin and promote, 
nor a single vice which it does not forbid and 
tend to restrain. 

But many there be who profess to despise 
the Christian for his religious course. Yet, 
with not a few, it is profession only. For 
while they pretend to scorn their conduct, they 
only hate him for those holy examples by which 
he condemns them for not having the like 
christian graces. By tongue they revile, while 
in heart they must revere him. But others 
despise the christian graces, because they mis- 
take the temper and motives by which they are 
prompted. It is so emphatically as to submis- 
sion and meekness, patience and forgiveness. 
They attribute them to indolence or timidity, 
or to the want of proper energy, resolution or 
spirit. And it may be, that what are sometimes 
called by these names do thus originate. But 



12 Esthetic Piety. 

real christian graces arise from christian prin- 
ciples. The real saint is submissive and meek, 
patient and forgiving ; not because he is desti- 
tute of energy or courage, but because God 
commands him, and the nature of the case 
makes it proper for him to be so. And the 
discharge of such duties often calls into requi- 
sition the utmost energy, courage and good- 
will. Energy is needed to repress his own 
anger and resentment. And if "he that is 
slow to anger is better than the mighty, and 
he that ruleth his spirit than he that taketh a 
city," how noble are his efforts to repress his 
rising passions. His courage is called out in 
facing a false public sentiment. And it often 
requires more moral heroism to " pocket" than 
to revenge an insult — ^more to decline than to 
accept a challenge — more to bear the stigma 
of an insult in being called a coward, than to 
wipe out the stain in the blood of the offender. 
And the love of good will is called into its ut- 
most exercise, in sparing offenders out of regard 
to their own welfare. 

Others, again, insist that certain christian 
duties are unlovely and revolting, because they 
require of us so much self-denial, toil and pain. 



Why not Esteemed. 13 

But such duties will be found to be very excel- 
lent and desirable, because they are so useful to 
others, if not to ourselves. And what is " good 
and profitable unto men," should always be 
loved and highly esteemed. Indeed, it is 
thought, that the idea of beauty originates in 
usefulness. And certainly, the more men wise- 
ly deny and exert themselves for the purpose 
of doing good, the more they should be hon- 
ored and loved. Who should not esteem a 
man the more, if he makes vigorous and painful 
efforts to secure some important advancement, 
even of his own welfare ? How much more, if 
he does it for the welfare of his family and 
friends ? How much more still, if he does it 
for the good of society ? And most of all is 
he applauded, who encounters distress, disease 
and danger in defence of his country. Why, 
then, should not he be honored and beloved, 
whose self-denials and sorrows, toils and trials 
are endured, not only to secure his own highest 
interest, both in time and eternity, but to pro- 
mote the glory of God, the extension of his 
kingdom, and the salvation of his fellow men. 
There are some, also, who insist that religion 
is unfavorable to learning and refinement. They 



14 -Esthetic Piety. 

affect, therefore, to despise the pious, as an ig- 
norant and coarse set of men. Nor is it to be 
denied, that some religionists decry learning, 
and glory in their lack of it. But these are far 
from being the true representatives of religion. 
There is far more general knowledge, and sound 
learning — ^nay, far more deep science among 
Christians, in proportion to their number, than 
among others. There is nothing in the teach- 
ings or influence of Christianity to restrain men 
from useful studies. On the contrary, there is 
much in its spirit and precepts that prompts to 
the pursuit of them. That " ignorance is the 
mother of devotion," may be a dogma of Popery, 
but not of the religion of the Bible. True 
Christianity teaches the reverse of this. It 
teaches that " the fear of the Lord is the begin- 
ning of wisdom." — Ps. Ill: 10. That "wise 
men, (that is, the pious,) lay up knowledge." 
Also, " that the soul be without knowledge is 
not good." — Prov. 10; 14; 19:2. And all saints 
are required to " add to their faith virtue, and 
to virtue knowledge?'' — 2 Pet. 1:5; and to 
grow alike in knowledge or in grace — 3: 18. 
It teaches, it is true, that we should study first 
of all the truths of God's Word. But it is only 



Why not Esteemed. 15 

because this is the most important department 
of knowledge. Yet it requires us, along with 
this, to learn all we can (consistently with other 
duties) of God's works and laws, both in the 
ma^rial and in the moral world. For the more 
we study them aright, the more we shall see of 
his wisdom and goodness ; and thus the better 
we shall be prepared to serve him, and to pro- 
mote our own welfare, as well as that of our 
fellow men. Nov are there many truths in the 
whole field of knowledge that cannot be made 
useful in the upbuilding of the kingdom of 
Christ in the world. 

And that true religion promotes refinement, 
is evident from the fact that the most squalid, 
coarse, and debased, are found mainly among 
the most vicious and ungodly ; and that when 
any one of them is converted, he is more ele- 
vated and refined by means of his piety. Dr. 
Chalmers used to speak of a worthy clergyman 
in Scotland, as a striking illustration of " the 
power of religion to make a gentleman out of 
a plowman." Christianity opposes, it is true, 
much which some call refinement. All exces- 
sive mincing, and squeamish and extravagant 
regard to dress and manners it condemns aa 



16 -Esthetic Piety. 

unmanly, and beneath the dignity of " the sons 
and daughters of the Lord Almighty." But 
its command is, "Whatsoever things are true, 
whatsoever things are honest, whatsoever 
things are just, whatsoever things are pure, 
whatsoever things are lovely, whatsoever things 
are of good report, if there be any virtue, and 
if there be any praise, think on these things." — 
Phil. 4:8; that is, give attention for the pur- 
pose of attaining them. And it is most mani- 
fest that the purity of heart which the Gospel 
enjoins, must tend to refine the manners of 
those who possess it. ''If the inside of the cup 
or platter he clean, the outside must be clean 
also." 

And others object that Christianity tends 
to repress and dwarf the domestic, social, and 
patriotic affections. But such is not the fact* 
It does, indeed, awaken a much stronger affec- 
tion than any of these, the all-constraining love 
of Christ. But although this should cast all 
other affections, by comparison, into the shade, 
it does not hinder their exercise or growth. 
It rather promotes them. It purifies them, and 
intensifies them. Grace inspires the Christian 
with a strong desire for the temporal and 



Why not Esteemed. 17 

spiritual welfare of the whole human family. 
It will be seen, therefore, that he feels more 
desire for the good of his kindred and his kind, 
than he did before his conversion. Conse- 
quently, "religion makes better husbands and 
wives, better parents and children, better com- 
panions and neighbors, better rulers and sub- 
jects." ♦ 

Christ does indeed say, "If any man come 
to me and hate not his father and mother, and 
wife and children, and brothers and sisters, yea, 
and his own life also, he cannot be my disci- 
ple." — ^Luke 14 : 26. But every one must see 
that this passage is not to be understood lite- 
rally^ since the Bible elsewhere requires us to 
love all these objects. It is only a strong fig- 
ure of speech, in which Christ teaches us, not 
that we should positively hate them^ but that 
we should love Him, so much more than these, 
that we should be willing to give them up, 
rather than to give up Him and His salvation. 
And certainly there is nothing unreasonable or 
unamiable in the requirement, that we should 
love most, what is of most value. 

When the social affections are exercised by 
the unregenerate, they are apt to be mixed 
1 



18 ^Esthetic Piety, 

» 
with much sensuality and selfishness. Self- 
gratification makes a great share of their do- 
mestic and social love ; while self-interest and 
party spirit make a great share of what they 
call patriotism. But the effect of Divine truth 
is to detect, and of Divine grace to remove, 
these impurities. Thus it is, that religion puri- 
Jies these affections. But how, it may be asked, 
does it intensify them ? One way, I think, is 
by removing their obstructions, the chief of 
which are selfishness and malignant passions. 
Though selfishness mingles much with the social 
affections, and often seems to be a "part and 
parcel of them," yet when excessive, it is at 
war with them. The more a man loves his 
money, the less will he love his kindred and 
his country. So the more he is absorbed in 
amusements and pleasures, the less time and 
disposition he has for indulging in the social 
affections. And so it is with those also, who 
are excessively eager for the distinctions and 
honors of the world. How can domestic love, 
friendship or patriotism, find room in a heart 
whose all-absorbing passion is avarice, sensual- 
ity or ambition. Yet much more is malignity 
at war with these affections. How can a man 



Why not Esteemed. 19 

have the love of his fellow men in full exercise, 
while indulging an impatient, querulous, angry 
or malicious spirit ? The two are entirely in- 
compatible. Religion, then, by removing these 
obstructions, permits the social affections to be 
more intense and active. 

Moreover, the renewing grace of God brings 
a new element into the social system. It is a 
disinterested love to all moral beings, such a 
love as no one has before he is born again. 
The grace of God replaces selfishness with 
benevolence, and malignity with good will. 
In the dark system of native depravity, su- 
preme selfishness is the central orb. Avarice, 
sensuality and ambition are the greater planets 
that revolve around it. And each of these has 
its satellites of pride, envy, jealousy, resent- 
ment, and the like. The greater a man's self- 
ishness, the greater will be his "lust of the 
eye," his "lust of the flesh," or his "pride of 
life," consequently the more he will despise 
others, if he is successfuL But if not success- 
ful, the more he will envy those who are^ and 
hate those whom he suspects of standing in 
the way of his cherished aspirations. And as 
sanctifying grace not only dispels from the 



20 Esthetic Piety. 

heart these evil influences, but sheds abroad 
in their stead the spirit of good will toward all 
moral beings, it must vastly augment the social 
affections. For this good will radiates without 
limits in every direction. Consequently like 
the sun, it shines most on the largest and near- 
est bodies. And as God is the greatest of all 
objects, he will have the greatest share of its 
hght, while others will share in proportion to 
their importance or proximity in the domestic 
or social connections. Even the remotest ob- 
ject will receive some portion of its benevolent 
regard. 

The Christian loves all mankind, as he did 
not before his conversion; and not only by 
virtue of the spirit of benevolence which the 
Holy Ghost has breathed into him, but also out 
of regard to the command to "love his neigh- 
bor as himself." And he will act out his love 
in doing good to all as he has opportunity. 
He will now love all men the more, because he 
now regards them as the offspring and family 
of one common Father, whom he loves su- 
premely. Yet he will love those most with 
whom he is most intimately connected by 
christian or domestic ties, according to the 



Why not Esteemed. 21 

spirit of the apostle's declaration, that " if any 
provide not for his own, and especially for 
those of his own house, he hath denied the 
faith, and is worse than an infidel." — 1 Tim. 5 ; 
8. And his public spirit and patriotism will 
also be purer and stronger than before. For- 
merly, he wished well to the community and 
to the country, mainly because his own welfare 
was connected with them. But now he is less 
selfish. Aside from his own interest, he feels 
an ardent love of good will toward all with 
whom he is united, by social or political bonds. 
''A christian spirit without public spirit is 
simply absurd." — BushnelL Formerly, • too, 
he cared little or nothing for the w^elfare of 
other lands. But now he ardently desires the 
individual, political and spiritual prosperity of 
the whole human brotherhood. He is what he 
was not before, a genui7ie ijhilanthropist^ de- 
siring that salvation, the highest human good, 
may come to all mankind. 

Thus we think we have shown the fallacy 
of the notion, that religion is unsightly and un- 
amiable, showing that it results primarily from 
native depravity, which corrupts the taste and 
perverts the judgment-^that many revile re- 



22 Esthetic Piety. 

ligion simply because they hate to practice it — 
that many christian virtues are so evidently 
lovely and beautiful, that some sinners are 
compelled to admit it, while others deny it 
against their own consciousness — that some 
applaud the christian virtues, supposing that 
they do not belong to the christian system, 
while others revile certain graces as weakness, 
because they are not aware of the magna- 
nimity from which they result — that some ob- 
ject to certain duties, because they require so 
much self-denial, toil and pain, yet, that as 
these duties are so beneficial to the agent or 
others, they are to be the more applauded on 
account of their cost — that others object to 
religion, as unfavorable to learning and refine- 
ment, while it is evident, on the contrary, that 
it has an opposite tendency — and that still 
others object to it as tending to repress the 
domestic, social, and patriotic affections, while 
it evidently tends vastly to prom.ote and to 
strengthen them. The foregoing remarks have 
been made preliminary to the main subject of 
this work, and for the sole purpose of preparing 
the reader to profit by the perusal of it. And 
the object of the work is to persuade saints to 



Why not Esteemed ? 23 

grow in grace, and sinners to seek salvation. If, 
then, the reader has been as fully convinced by 
these remarks, as we think he ought, that all his 
past aversion of heart to the religion of the gos- 
pel is wrong, and all his past objections against it 
are unfounded, it will be easy to convince him 
that the exercise and practice of this religion 
would greatly promote his respectability and hap- 
piness on earth. And if many a Christian were 
suitably imbued with the conviction of the beau- 
ty and loveliness of this religion, they would 
strive much more to abound in its excellencies, 
thus adding greatly to their welfare here, and 
their reward hereafter. But what is better, they 
would contribute far more to the salvation of sin- 
ners, by exemplifying before them the excellency 
and worth of that godliness which alone can se- 
cure them eternal life. So if sinners were as ful- 
ly convinced of religious beauty and lovehness, 
as they certainly would be, did they but see how 
imreasonable are their hatred and prejudice 
against it, the less would they be inclined to 
delay repentance till it would be eternally too 
late. 

In the following treatment of our subject, 
we propose to show — 



24 -Esthetic Piety. 

1. That the christian religion is essentially 
beautiful and lovely. 

2. That Christians should strive as much as 
j^ossible, both to attain and to exhibit ail the 
excellencies of this religion. And 

3. That sinners as well as saints should can- 
didly examine, and correctly estimate, the 
duties and graces of Christianity, and thence 
be led to adopt and practice them, in order to 
secure all the happiness to which they lead. 



CEAPTER I. 



THE CHRISTIAN RELIGION SHOWN TO BE 
BEAUTIFUL AND LOVELY. 



The excellencies of this religion might be 
proved in very brief and summary ways. In 
the first place we might show, that as the char- 
acter of God is infinitely amiable and glorious, 
and as religion or godliness consists mainly in 
copying ail his imitable perfections, its excel- 
lencies must be transcendent. Or we might 
siiow, that as God delights in all the pious con- 
duct and afiections of his people, they must of 
necessity be excellent ; for he is too good and 
too wise, to love what is neither amiable or 
praiseworthy. But it is not our purpose to 
urge these abstract arguments. We propose 
rather to present the reader with the principal 
features of Christianity, that he may judge for 
iimself of their beauty and loveliness. 



26 .Esthetic Piety. 

The christian religion may be considered, 
in the general, as that system of doctrines and 
duties which are taught in the Bible. But our 
attention will now be mainly directed to its 
duties^ comprising both internal affections and 
external actions. God's commands are both 
prohibitory and mandatory. It is, therefore, 
as much our duty to abstain from what he for- 
bids, as to do what he enjoins. And religion 
is as "holy, just and good," in forbidding all 
wrong affections and conduct, as in requiring 
every right exercise and action. It must, 
therefore, secure the approbation and praise of 
all intelligent and candid minds, in that it for- 
bids all the selfish and malignant passions, all 
sloth and sensuality, all self-righteousness and 
pride, all censoriousness and slander, all false- 
hood and dishonesty, all oppression and cruelty, 
and in short, all that is wrong. And as there 
is no moral evil which it does not prohibit, it 
should be highly esteemed and loved for this^ 
though it had no other excellence. For if all 
these prohibitions were duly heeded by aU men, 
there is no calculating how much the welfare 
of ^the human family would be thereby pro- 
moted. 



Or, Religion Beautiful. 2Y 

But equally great should be the estimation 
and love of this religion, on account of its 
positive requirements. As it requires us to be 
diligent in all our employment, patient under 
all our sufferings, thankful for all our enjoy- 
ments, kind and courteous to all men, piteous 
and merciful to the afflicted, forgiving and 
beneficent, even to our enemies, true in aU our 
words, just and punctual in all our dealings — 
in short, as it requires us to do all we ought., 
for God's glory, for our own welfare, and for 
that of our fellow men, what considerate mind 
cannot see that it is worthy of the utmost 
praise and love ? All these duties are included, 
as Christ has told us, in the two brief com- 
mandments of the law, to love God with all 
the heart, and our neighbor as ourselves. — 
Considered, then, as a system of duties which 
God requires of us, religion must appear most 
beautiful and lovely. 

But we propose to prove its excellence by 
pointing the reader to particular graces, as 
they are exemplified in the lives of tjie holy. 
It is granted, however, that these graces do 
not shine out in all their needed fulness, in the 
lives of all the people of God. For all of 



28 Esthetic Piety. 

them are imperfect, and many are sadly so. — 
Yet whatever christian virtues they do display, 
are in themselves just as excellent, as if they 
were not deficient in regard to others. And 
besides, we are furnished with examples of 
One which are perfect in all respects. They 
are the examples of "Jesus of Nazareth." He, 
though "very God," was as really man, hav- 
ing both a human body and a human soul. 
And in assuming human nature, He assumed 
all its obligations, obligations which He per- 
fectly fulfilled. "He did always those things 
which pleased His Father." "He knew no 
sin." "He was in all points tempted as we are, 
yet without sin." All He said and did is not 
recorded, yet enough is recorded to make His 
life a perfect example, or in the language of the 
artist, a heau-ideal of His religion, showing it 
to be one of perfect beauty and perfect loveli- 
ness. It is true, that Christ, while on earth, 
was hated and defamed as no other man ever 
was. But every candid mind must perceive, 
that instead of this. He ought to have been re- 
garded as by Solomon, "the One altogether 
lovely." Many modern infidels, who are bit- 
terly opposed to salvation by His blood, are 



Exactness in Duty. 29 

therefore constrained to acknowledge that His 
character and teachings, as given by the evan- 
gehsts, possess surpassing excellence. And such 
excellence should win us all to His person, and 
to that religion of which He was a perfect em- 
bodiment. 

But we hasten to the main purpose of this 
chapter, which is to present the principal fea- 
tures of Christianity apart^ that having exam- 
ined them separately, the reader can judge the 
better of it as a whole. We have no occasion 
to scrutinize all its graces and virtues. It will 
be sufficient to examine the most important of 
them, especially those whose beauty and love- 
liness are most frequently called in question. 
And the one that demands our first attention^ 
is , 

CONSCIENTIOUS EXACTNESS IN DUTY. 

Many profess to regard all such preeiseness 
as indicative of a narrow mind. But it is just 
such exactness as God requires, just such as 
abounds most in the best of saints, and just 
such as is essential to complete moral character. 
If self-righteousness were the object of this 
exactitude, (as it is with too many,) it would 



80 ^Esthetic Piety. 

indeed be void of loveliness, being prompted 
by an odious pride and selfishness. But true 
conscientiousness is regard only to right prin- 
ciple. And the man whose sensibilities are 
80 perverted or blunted as not to regard what 
are called little sins, will be proportionably 
regardless of larger ones. Christ therefore 
says, "He that is faithful in that which is leasts 
is faithful also in much ; and he that is unjust 
in the least, is unjust also in much." — Luke 16 : 
10. Many who claim to be moral, are in the 
habit of making small encroachments on the 
rights of others, and seem to think it a matter 
of no consequence. Accordingly, they not 
unfrequently reproach those whom they have 
thus injured, as mean in complaining of such 
little wrongs. Whereas, if it be mean to com- 
plain of such injuries, it is much meaner to 
COMMIT them ; and meaner still to commit them, 
as many do, because they hope the injured 
parties will be so magnanimous as not to resent 
such injuries. It is a true, as well as a com- 
mon saying, that "life is made up of little 
things." And little things have often a vast 
influence on human welfare. A slight insult 
or mortification may trouble a man loug and 



Exactness ix Duty. 31 

severely. Taking and withholding a little 
money from him, may prevent his fuliilling his 
engagements, and thus eventuate in a great 
loss, nay, in his complete financial ruin. A 
little fright or a light blow may issue in mania 
or death. Yet, though they should not thus 
eventuate, the infliction of them is no trivial 
sin. And every considerate mind must see 
that there is a peculiar lovehness and beauty 
in that moral delicacy which shrinks from the 
smallest injury to others. In this, man is like 
his Maker, great in the minute^ as well as in 
the magnificent. 

But if it is base to offend in little things 
against man^ how much more so, to offend thus 
against the Most High. And if a delicate and 
scrupulous regard to the rights of man is lovely 
and noble, how much more so is the Uke regard 
to the infinitely higher claims of the "Lord of 
all," since he is as far above his creatures, as 
are the heavens above the earth. Nor is there, 
in fact, any such thing as a little sin. 

The line of demarcation between right and 
wrong is one of infinite moment. He, then, 
that dares to cross it in anything, commits a 
great offence. For, "Sin Ls the transgression 



32 -Esthetic Piety. 

of the law" — 1 John 3 : 4, and he who com- 
mits it, contemns the majesty, and defies the 
vengeance of its Infinite Author. And he who 
ventures to pass this Rubicon between right 
and wrong, will find, thereby, the less obstruc- 
tion in his way to greater sins. If, then, we 
would be more safe from sin, and would grow 
more in grace, we should cultivate that deli- 
cate sensibility of conscience, which shrinks 
from approaching the least transgression. For 
the more insensible our hearts are to evil, the 
more easily we are tempted to commit it. 
Conscientiousness is the more excellent, then, 
in that it is not only lovely in itself, but is a 
powerful guard against all transgressions. 
Much as some may hate to have it in exercise, 
much as they may pretend to despise it in 
others, they cannot do it with an honest heart. 
For they cannot but see that it were well for 
them, and for society at large, if all others 
were thus conscientious. How safe would be 
their interests, and the interests of all, and 
what a happy world this would be, if this grace 
were possessed and practiced by every one ? 



FiRMXESS. 33 

CHRISTIAN FIRMNESS AND COURAGE. 

Christian firmness is a fixed, unwavering de- 
termination to do what is right. It is some- 
times called an iron will^ and rightly so, when 
that expression is used in a good sense. But 
willfulness and stubbornness are used in a bad 
sense,to mean a dogged perseverance in opin- 
ions and purposes, be they right or wrong. 
And it originates mainly from pride of opin- 
ion, party spirit, or love of evil. It is, there- 
fore, well considered as a very unlovely and 
reprehensible spirit. But christian firmness 
is regard to christian principle, and is a fixed- 
ness only in regard to what is right. Nor can 
there be any doubt in candid, considerate minds, 
that this is a very amiable and excellent grace. 
What can be more evidently noble and amiable 
than a full, invariable purpose to do what is 
right ? Neither can it be doubted that it is a 
christian virtue, when the main influence of 
grace upon the heart is to originate, continue 
and increase this purpose. 

Christian courage is daring to do, in the 
face of danger, what ought to be done. This, 
too, is regard to christian principle. It is this 

which makes "the righteous bold as a lion,« 
2 



34 Esthetic Piety. 

while "the wicked flee when no man pursu- 
eth." — Prov. 28 : 1. The saint's life is a war- 
fare, in which he needs much of this courage, 
in order to act as a "good soldier of Jesus 
Christ.'' His enemies are numerous and pow- 
erful — enemies -without and enemies within. 
The wicked on earth and all the host of hell 
are embattled against him. And although they 
cannot assail him with open violence, they do 
it in many other ways. Although they point 
not against him the pistol or the dirk, they 
often shoot at him the arrows of slander, and 
thrust him with the "sharp sword" of a revil- 
ing tongue. They strive in various ways to 
deter him from duty, by the fear of loss or 
shame. And sometimes it requires as much 
moral courage to withstand such attacks, as to 
meet the murderous weapon of a foe. 

But christian courage is very different from 
that which the world so often and so loudly 
extol. The bravery upon which they are so 
lavish of applause, is a daring to deeds of 
cruelty and wrong. Duelists risk their life to 
avenge some alledged injury, or to defend, as 
they say, their injured reputation. But a man 
imder the full influence of Christianity, would 



COUEAGE. 35 

rather die himself, than to take, needlessly and 
maliciously, the life of his enemy. And which 
is the most amiable and excellent ? The for- 
bearance and forgiveness of the Christian, or 
the revenge and bloodshed of the duelist ? 
The former faces danger for the purpose of 
promoting God's glory, and man's welfare, 
while it is often the very opposite of this moral 
courage which leads the other to take the life 
of his fellow, and to fill many a mansion with 
sorrow. For he avows, in attempting to ex- 
cuse his crime, that he fought out of fear of 
being called a coward, and thus shows that he 
incurred a far baser cowardice than that which 
he sought to avoid by blood. Such is his weak 
and dastardly fear of an unwise, wicked and 
atrocious public sentiment, that he prefers, 
rather than encounter it, to run the risk of 
losing his own life, or of taking the life of 
another. And how much more magnanimous 
is he, then, who does dare to face this senti- 
ment, for the sake of doing duty. But it may 
be asked, "Is not the Christian actuated by 
fear, in so doing ?" Yes, he fears God more 
than men, and the condemnation of his own 
conscience .more than the deadly bullet or blade. 



36 -Esthetic Piety. 

But this only the more ennobles him. Yet the 
crowning glory is, that he refuses to avenge 
his wrong, out of good will to the offender. 
For this is the very acme of grandeur in man's 
moral character. Even the devotees of the so 
called "code of honor," could not fail to see it 
such, if they considered it candidly. Though 
many of the impenitent pretend to despise the 
Christian for his firmness and fortitude in duty, 
calling him a weak fanatic, yet in their better 
judgment they honor him for it. And though 
they strive to deter him from it, they despise 
him, if he yield to them, charging him with 
weakness of principle, if not with hypocrisy. 

CHRISTIAN ZEAL. 

Zeal, in its widest sense, is an ardent earnest- 
ness in any pursuit. But all zeal is not good. 
Saul of Tarsus was zealous, he tells us, in per- 
secuting the church. This grace, to be good, 
must have a good object. One purpose for 
which Christ died, was to make his people 
"zealous of good works." — ^Tit. 2 : 14. But 
it is not enough that the business in which zeal 
is exercised is right. Its spirit and motives 
should also be right. Some labor ardently to 



Christian Zeal. 37 

promote the prosperity of the church, and yet 
in doing so are actuated partly, if not wholly, 
by a desire to advance their own personal or 
party aggrandizement. And so far as they 
are thus influenced, they are selfish and cen- 
eurable. Sometimes zeal in religion becomes 
inflamed with ill-will, and thus far it becomes 
a culpable fanaticism. Such was once the fact 
with some of Christ's own disciples. James 
and John were for calling down fire from heaven 
to consume the Samaritans that did not receive 
him, thinking, no doubt, that they were mani- 
festing a commendable zeal for their Master. 
"But he turned and rebuked them, and said, 
ye know not what manner of spirit ye are 
of." — Luke 9 : 53-5. True christian zeal 
should always be attended by the spirit of be- 
nevolence. And this good will is never more 
needed than in our efibrts to correct the errors 
of others. 

Zeal should, moreover, be proportioned to 
the importance of its object. The cause of 
Christ, then, demands its utmost intensity. 
And "It is good to be zealously afiected 
always in a good thing." — Gal. 4: 18. But 
some things in religion are much more impor- 



38 -^iTHETic Piety. 

tant than others. How unwise that zeal, then, 
which wakes to its highest pitch, and wastes 
its chief energies on the mint and anise and 
cummin of Christianity, yet neglects the 
w eightier matters of the law. And there is 
another way in which many err in this respect. 
Whether ''charity should begin at home" or 
not, it is certain that zeal should begin there. 
Yet how many, who are ardently engaged in 
"pulling out the mote out of their brother's 
eye," are strangely forgetful of the beam in 
their own. 

But the truly christian zeal which we are 
advocating, is an ardent earnestness in pro- 
moting the best of causes, in the best spirit, 
and from the best of motives. It must, there- 
fore, commend itself to all enlightened and 
candid minds, as an eminently proper, becom- 
ing, and amiable grace. Yet many deride and 
contemn it as the height of enthusiasm. Nor 
would I object to the epithet ; but only insist 
on its being used in its better and most appro- 
priate meaning. It is indeed enthusiasm, just 
such an impression by the Holy Spirit as befits 
and adorns the followers of Christ. What can 
be more worthy of our love and applause, than 



Love to God. 39 

this ardent earnestness in seeking to promote 
the glory of God, and the highest good of 
man. The chief reason why many despise it 
is, that they utterly undervalue the cause in 
which it is displayed. If they considered re- 
ligion to be, as it is, the highest interest, and 
the most important pursuit of man, they would 
see that zeal in it must be his best ornament, 
and his highest honor, and that a lack of it 
would be a culpable defect. And others are 
disgusted at true christian zeal, because they 
see, or think they see, that some professors are 
hypocritically affecting it. But why should 
they reject all genuine coin, on finding some 
that is spurious ? If all bills were worthless, 
who would become counterfeiters ? 

LOVE TO GOD AND MAN. 

Of this grace, there are two kinds that need 
our special attention. One is the love of 
moral esteem^ the other is the love of good will. 
The former is an ardent approbation of char- 
acter. It is love to an object, because of its 
good moral qualities. And as God is a being 
of infinite excellence, he should have our 
warmest affections. We are, therefore, com- 



40 -Esthetic Piety. 

manded in the law to love him with all our 
heart. And this precept is declared by Christ, 
"the first and great commandment." — Matt. 
22 ; 38. But "the carnal mind is enmity against 
God." — Rom. 8 : 7. Nor do any love him till 
they are regenerated. Hence the apostle says, 
"Love is of God ; and every one that loveth, 
is born of God." — 1 John 4 : T. This, then, is 
a christian grace. And what can be more 
evidently proper, praiseworthy and amiable, 
than to love supremely what is infinitely lovely ? 
While on the other hand, how perverted must 
that heart be, that loves not the perfect char- 
acter of God. 

But "Every one that loveth Him that begat, 
loveth him also that is begotten of Him." — 1 
John 5: 1. Those who dehght in his holy 
image, will delight in it, even though but 
dimly reflected by his children. This is that 
"brotherly love" which is so often enjoined by 
Christ and his apostles. And no reflecting and 
candid mind can faU to see, that to love others 
as far as they resemble Him who is "altogether 
lovely," is highly proper and commendable. 
Yet many profess to be disgusted at the Chris- 
tian's affectionate attachment to his illiterate 



Love to God and Man. 41 

and uncouth brethren, while with signal incon- 
sistency, they reproach him when he manifests 
a want of it. Nor is it the ignorance or the 
unsightly exterior which he loves in his fellow 
professors, but that image of Christ, which the 
Holy Spirit has implanted within them, as a 
diamond among coarse and worthless pebbles. 

The other kind of love, we say, is that of 
good will. It is a spirit of benevolence toward 
all sentient beings. Some insist that this affec- 
tion cannot be exercised toward God, because 
he is infinitely above the reach of our good 
wishes or works. But this superiority is no 
hindrance to our good desires. We feel good 
will toward many a man, who does not need 
our aid, or to whom we could not extend it if 
it were needed. And why can we not have 
the like good will towards God ? Every Chris- 
tian does, in fact, feel it, whenever he desires 
to please him, and to have his glory promoted. 
Nay, all that he does for the upbuilding of 
his kingdom, is done out of the love of good 
will to the Lord of all* 

But it is in good will to vaan that this love 
is mostly manifested. And this is pre-emi- 
nently a christian virtue, being required by 



42 uiEsTHETic Piety. 

the teachings, and promoted by the influence 
of Gospel grace. Religion, like its Author, is 
love ; while irreligion, like its author, is malig- 
nity. And his children are by nature "hateful, 
and hating one another." Ardent domestic 
affection, and strong friendship, are often found 
among the impenitent. But even these are 
purified and increased by the influence of 
Christianity. By checkmg the selfishness, sen- 
suality and malevolence of the natural man, 
religion does much to improve the domestic 
and social attachments. And if nature's love 
and friendship are comely and amiable, as all 
agree, how much more so when purified and 
increased by grace. But grace-born benevo- 
lence is the more to be estimated, as it extends 
more or less to all men, even to enemies. 

Gratitude is usually thought to be a distinct 
kind of love. But strictly speaking, perhaps, 
it is a combination of the two just considered. 
It is the love of esteem toward another, because 
of the favors which in kindness he has be- 
stowed, or has wished to bestow, upon us. 
For if we find he desires to bestow a favor, 
but is not able, we take the will for the deed, 
and feel the like thankfulness as if the kindness 



Christian Obedience. 43 

had been actually done. Whereas, if we 
doubt his kind intentions, especially if we 
think he is prompted only by selfish or evil 
motives, such as to get a good name, to get a 
greater favor in return, to make us feel a pain- 
ful sense of obligation, or to take some advan- 
tage of us, we can feel no gratitude. But we 
feel toward the benefactor, not only a love of 
moral esteem on account of his kindness to us, 
but a stronger desire to promote his welfare. 
There comes in the love of good will, quick- 
ened and increased by the kindness received. 
And grace has the same influence on these 
affections when thus combined, as when exer- 
cised apart. If, then, gratitude is a lovely vir- 
tue, when manifested by the people of the 
world, surely it is no less so, when, by Divine 
grace, it is more manifestly exercised by the 
people of God. And if thankfulness to man 
for his minor favors is lovely and commendable, 
how much more so the. Christian's gratitude to 
God for his unspeakable gifts. 

CHRISTIAN OBEDIENCE. 

The virtues hitherto considered are internal^ 
while obedience is the external action result- 



44 ^Esthetic Piety. 

ing from it. Precise obedience results from 
conscientiousness: obedience in difficulty and 
danger from moral firmness and courage : 
ear^iest^ energetic obedience from zeal : and aU 
true obedience from love to God and man. 
For said Christ, Thou shalt love the Lord thy 
God with all thy heart, and with all thy soul, 
and with all thy mind. This is the first and 
great commandment. And the second is like 
unto it. Thou shalt love thy neighbor as thy- 
self. On these two commandinents hang all 
the law and the prophets :'* — Matt. 22: 37-40. 
And Paul said, "If there be any other com- 
mandment, it is briefly comprehended in this 
saying, namely. Thou shalt love thy neighbor 
as thyself — therefore, love is the fulfilling of 
the law." — Rom. 13 : 9, 10. The evident mean- 
ing of these declarations is, that j)roper love 
to God and man will prompt to the full dis- 
charge of all our duties to both. All these 
duties should be done in obedience to Divine 
authority. For we owe no duty to any one 
which God does not virtually command. 
When, therefore, children obey their parents, 
servants their masters, and subjects their rulers, 
they should be led to do it by the considerar 



Christian Obedience. 45 

tion that God requires it of them. For the 
apostolic injunction is, '-Whatsoever ye do, do 
it heartily, as to the Lord, and not unto men." — 
Col. 3 : 23. We should, therefore, obey many 
unreasonable and oppressive commands. Said 
Paul to those who were under the unrighteous 
and cruel government of Rome, "Let every 
soul be subject unto the higher powers — the 
powers that be are ordained of God." — Rom. 
13 : L He sanctions wicked governments, be- 
cause they are better than none. And while 
thus sanctioned, they ought to be obeyed. At 
least, there are but two conceivable cases in 
which they should be disobeyed. One is, 
when they require what God plainly and sol- 
emnly forbids. The other is, when there is a 
fair prospect that resistance would secure bet- 
ter laws. In all other cases, submission would 
be both our interest and our duty. For refusal 
would make not only our own condition, but 
that also of our fellow servants or fellow sub- 
jects, still worse. Many a slave at the South 
has rendered his own state, and that of his 
fellows, far worse by his disobedience and ob- 
stinacy, for he has made the master more se- 
vere. Whereas, if he had been obedient and 



46 Esthetic Piety. 

faithful, he would have secured so much of his 
master's confidence and favor, as would have 
made him more gentle and kind. And many 
an unsuccessful insurrection has but increased 
the burdens which it was intended to remove. 
Is it not, then, most evident, that obedience 
to God is eminently proper, honorable and 
praiseworthy ? As his "law is holy, and the 
commandment holy^ and just^ and good," is 
not obedience to it evidently most amiable and 
becoming ? and is not resistance to it most ^m- 
amiable and '^^^^becoming ? How can it be 
otherwise than lovely and honorable to do what 
is just and good ? or unlovely and dishonorable 
to do what is wrong ? What a beautiful and 
blessed world this would be, if the will of God 
were done by all on earth as it is done by 
angels in heaven ? On the contrary, what a 
wretched, horrid world it would be, if all its 
inhabitants were to live in constant violation 
of its existing laws. And yet how many are 
scorning to submit to his authority, as if it 
were mean to obey, and manly to rebel. In 
good human governments, obedience is held 
in honor, while rebellion is detested. And 
why should it not be more so, in the perfectly 



Christian Obedience. 47 

righteous and benevolent government of God ? 
Many seem to be ashamed to obey God, sup- 
posmg that obedience must result from the 
fear of his wrath, which fear they affect to 
believe is weak and disgraceful. Whereas, all 
submission to him should be prompted by love 
to his character, and the hope of his favor, 
rather than from a fear of his anger. Yet 
what if it did spring only from the dread of 
Divine indignation ? How can it be more dis- 
graceful to avoid, than to rush upon, such a 
danger ? And wherein is it nobler to brave 
the eternal wrath of God, than the lightning, 
earthquake or tornado ? How much wiser to 
avoid any dire calamity by doing right, than 
to expose ourselves to it by doing wrong. 

Equally evident is it, that the obedience of 
children, servants and subjects is beautiful and 
lovely. The cheerfully obedient child is the 
object of admiration with all right minded 
people, while the froward and rebellious one is 
an object of aversion and hate. The same may 
be said of servants and subjects. And when 
their obedience is rendered out of regard to 
the commands, ''Children, obey your parents 
in the Lord, for this is right ; servants, be 



48 -/Esthetic Piety. 

obedient to them that are your masters accord- 
ing to the flesh — ^in singleness of your heart as 
unto Christ," — Eph. 6 : 1, 5, and to the com- 
mand to "obey magistrates," — Tit. 3 : 1, it is 
much more worthy of approbation and praise. 
Nor is this obedience the less lovely, when 
yielded to unreasonable and tyrannical com- 
mands, but rather much more so. For it 
evinces much more consideration, self-denial, 
and self-control, as well as more regard to Di- 
vine authority, and to the welfare of others. 

REPEISTANCE. 

But all men have failed to render to God the 
obedience that was due. "For all have sinned 
and come short of the glory of God." — Rom. 
3 : 23. The next thing, therefore, that claims 
our attention, is their way of return to his ser- 
vice and favor. This, then, is the connection 
in which to consider the duty of repentance. 
Of this there are two kinds, expressed in the 
original in two different words, having entirely 
different meanings. The one signifies sorrow, 
or rather self-condemnation, for having failed 
to obey God. And as all have thus offended, 
all have occasion for such regret. But all such 



Repentance. 49 

repentance is satisfactory neither to God nor 
man ; for it is but "the sorrow of the world, 
which worketh death." — 2 Cor. 7:10. Mere 
remorse for sin is no more acceptable, when 
manifested by sinners on earth, than by the 
lost in hell. But beside this, there is a "godly 
sorrow," or "sorrow after a godly sort." It is 
a grief, not merely for what we ourselves suffer, 
or are in danger of suffering, on account of 
our sins, but a grief for the injury thus done 
to the honor and government of God, as well 
as to the welfare of our fellow men. And all 
candid ones must see that such a sorrow is per- 
fectly becoming in every offender. Although 
the impenitent are apt to suppose that repen- 
tance would disgrace them, it is really the want 
of it that does so. In the first place, they dis- 
grace themselves by the commission of sin. 
For the wisest of men has said, that "sin is a 
reproach to any people." — Prov. 14 : 34. But 
after it is committed, there is no disgrace re- 
specting it, except the want of proper feeling 
and purpose in regard to it. After the deed 
is done, the best thing that sinners can next do, 
is to exercise a suitable sorrow for it. This, in 

the premises, is also the most noble and praise- 
3 



50 -Esthetic Piety. 

worthy thing they can do. So they would 
themselves judge, respecting any one who had 
injured them. They would say, *'If the man 
who has injured me would confess his wrong 
doing, show a sincere regret for it, and resolve 
never to repeat it, I should respect and forgive 
him. But as he avows no sorrow, and no pur- 
pose of amendment, and thereby indirectly 
justifies himself, virtually avowing an intention 
to continue the injury, his subsequent conduct 
is alike detestable as the original oiTence." 
But why is not this as true respecting their 
offences against God, as respecting this man's 
offence against them ? If such sorrow were 
proper and noble in him who offends his fellow 
men, why not equally, or rather immensely 
more so, in them who have committed innume- 
rable offences against the Most High God ? 

But the only penitence which is acceptable 
and availing with Jehovah, is called "repentance 
toward God," — Acts 20: 21, and "repentance 
to salvation." — 2 Cor. 7:10. It consists not 
simply in "godly sorrow," but in a full and 
abiding resolution to forsake sin, and to live 
ever after in obedience to God, a resolution 
which this sorrow "worketh" in the penitent. 



Repentance. 51 

This grace is of infinite moment, as it is abso- 
lutely necessary to salvation. "Except ye re- 
pent, ye shall all likewise perish." — Luke 13: 
3. It is also important, because the sinner 
could not be happy without it, though forgiven 
and received to heaven. If he w^ere to clinor 
to his sins, he must be wretched on earth, and 
more so in heaven. And as resolution must 
precede performance, he will never leave his 
sins till he fully determines to do so, that is, 
till he repents. And what is so infinitely need- 
ful and beneficial, cannot be in itself mean and 
degrading. Nor can it appear so to any but 
those whose minds are amazingly perverted. 
Whatever is great and good in its direct re- 
sults, should be the approbation, the pleasure, 
and the admiration of all. How excellent that 
repentance, then, which leads from the abomi- 
nations of sin, which delivers from "shame and 
everlasting contempt," and secures a "joy un- 
speakable and full of glory." How much, 
therefore, do those disgrace themselves, who 
refuse, through a most preposterous pride, to, 
escape this evil, and secure this good. To be 
ashamed of repentance is their greatest dis- 
grace. 



62 . -Esthetic Piety. 

confession of sin. 

This duty is distinct from repentance, though 
in consequence of their intimate connection, 
they are often confounded. ''Godly sorrow 
worketh" confession of sin, as invariably as it 
*'worketh repentance to salvation." Conse- 
quently both have promise of pardon. — Rom. 
10: 10; 1 John 1 : 9. Yet they are as dis- 
tinct from each other as they are from prayer, 
which also is the result of godly sorrow, hav- 
ing also the promise of salvation. — Rom. 10: 
13. The object for which confession is en- 
joined, is not to bring hidden sins to light. 
Many such ought never to be divulged ; for 
the knowledge of them would implicate others, 
and work mischief in many ways. None 
should be openly acknowledged but such as 
are known or suspected. Secret sins should be 
confessed only to Him *Vhich seeth in secret." 
But it may be asked, "If confession be not for 
the purpose of making sins known, why is it 
required ?" And we answer : 

One reason is, that confession is needful to 
show that we have truly "sorrowed to repen- 
tance." As on the one hand, penitence is 
needful to show that our confessions are not a 



Confession. 53 

mere pretense ; so, on the other hand, our con- 
fessions are needful to show that we are truly 
sorry for our sins. For what evidence can 
there be that we really regret an offence, if we 
refuse to acknowledge to the offended party 
that we have injured him? Genuine godly 
sorrow will prompt us to confess all our offences 
against him, and these include all the injuries 
which we have done our fellow men. It will 
also prompt us to confess our known or sus- 
pected sins openly, so far as the honor of reli- 
gion requires. And if our penitence be suffi- 
ciently deep, it will be difficult for us to keep 
from doing so. Confession would seengi to be 
a relief to us. 

But the chief reason for requiring confession 
is, that we make thereby some suitable amends 
for injury which our offence has done. Our 
sins can be sufficiently atoned for only by the 
blood of Christ. But some suitable atonement 
we can make by confession. Open iniquity 
dishonors God. It should, therefore, be openly 
confessed, that this dishonor may thereby be in 
part removed. So Achan was required to con- 
fess his sin, in order to "give glory to the 
Lord God of Israel." And so offending church 



54 -Esthetic Piety. 

members are required to confess their offences 
before their brethren, that the reproach which 
they have brought upon the cause of Christ 
may thus in a measure be wiped away. So we 
judge of others in regard to the injuries which 
they do ourselves. We feel instinctively that 
they should confess them. And if they will 
not, we cannot be satisfied that they are really 
sorry for the wrongs they have done us. Nor 
can we feel that they have done all they should, 
to heal our wounded interest or honor, till they 
have made such acknowledgment. 

Yet the main present question respecting 
this duty is, whether it is abase and degrading 
one ? For many shrink from it, as if it were 
very humiliating and disgraceful to confess past 
errors. But as we have said respecting repen- 
tance, we say respecting confession^ that all 
the disgrace is in committing sin, not in con- 
fessing and forsaking it. On the contrary, an 
ingenuous acknow^ledgment of his offences, will 
raise a man from, the degradation to which they 
have sunken him, more than anything else. 
We never despise a man for confessing his 
faults against ourselves. Nor can w^e think 
that others should. We rather despise him if 



CoxFESsio:?^. 55 

he does not confess them, and think others 
should also despise him. Why, then, should 
we not conclude that all others must judge 
thus of us ; honoring us for confessing our sins, 
and despising us for denying them ? If con- 
siderate and candid, they cannot do otherwise. 
Yet many, and among them some professors 
of religion, are amazingly reluctant to do this 
duty. Some have never been known to con- 
fess that they have wronged another, even 
when they cannot but be conscious of having 
done so. And how the love of God can dwell 
in such, is a problem. Sometimes they will try 
to satisfy the injured man by subsequent kind- 
ness. But this will not satisfy him. He will 
feel that the first duty of offenders is confession^ 
for which kind treatment can be no substitute. 
Moreover, he knows not but that they are all 
the while insisting that they have done him no 
injustice, and are not even trying to make 
amends by kindness, but are striving to impose 
on him a sense of dependence or of obligation. 
And if so, he will regard them as only adding 
insult to injury. He will say their only course, 
either of justice or magnanimity, is a straight 
out confession. 



56 -Esthetic Piety. 

We have heard of one clergyman of very- 
high standing as to piety and talents, as well 
as in regard to social position, who, on hearing 
that a very plain but pious old lady was grieved 
that he had made sport of her, mounted his 
horse and rode fifty miles to make an apology. 
We have heard also of another clergyman, who 
boasted in public, that neither he, nor any one 
of his family, was ever known to make an 
apology. And what intelligent and ingenuous 
man would not say the conduct of the former 
was truly noble and lovely, while the boast of 
the latter was anything but amiable. It is self- 
evident, then, that the confession of our faults 
is an honorable and lovely virtue, while the 
opposite vice is proportionably mean. 

FAITH. 

Repentance and faith are intimately con- 
nected, as they are the feet on which the wan- 
dering sinner comes back to God. It is by 
them, that he returns both to the service and 
favor of his Maker. We have seen, that in 
repentance he binds himself to obey God, and 
thus is prepared for his favor. And we shall 
see, that by faith he not only secures pardon 



Faith. 67 

and eternal life, but ' Vorks by love," "purifies 
the heart," and "overcomes the world." These 
are twin graces. Born together in the sinner's 
regeneration, they are both essential to his sal- 
vation. — Luke 13 : 3 ; 2 Cor. 7:10; Acts 16 : 
31 ; and during his life they work together in 
him, to promote his growth in grace, and prep- 
aration for heaven. 

Faith, hke repentance, is of two kinds. One 
is intelkctual beliefs the other is trusty or reli-* 
ance. Belief is founded on evidence. All else 
is presumption or delusion. Infidels insist that 
they are required to believe the Bible without 
sufficient proof of its truth. But it is not so. 
It is not want of evidence, but of inclination, 
that makes them unbelievers. Divine truth is 
its own witness. It commends itself to all can- 
did minds, that love what is right. If men 
were unbiased by depravity, they would see 
that the doctrines and duties taught in the 
Bible are happily adapted to promote the wel- 
fare of man, and must be from that wise and 
benevolent Being whom it claims as its author. 
Infidels do not reject God's word because they 
are less credulous, and more scrutini2dng of 
evidence than believers. For the most enlight- 



58 JEsTHETic Piety. 

ened of them have been signally credulous in 
regard to many superstitious notions which 
Christians reject — notions that have not a 
shadow of support. The chief source of unbe- 
lief, is that hatred of the truth which depravity 
by the fall has occasioned. Men are therefore 
accountable for their infidelity, because it is 
more a matter of choice than of necessity. 
Accordingly, as we have before said, when this 
hatred of the truth is removed by the renew- 
ing grace of God, the convert is ready to re- 
ceive all that God has revealed. He sees it is 
just what it should be — just suited to man's 
condition — ju3t suited to secure man's highest 
welfare, and therefore, just what a God of in- 
finite wisdom and goodness must have ap- 
pointed. And thus it is, that ''He that believ- 
eth hath the witness in himself" — 1 John 5 : 
10. To him, ''Faith is the substance of things 
hoped for, and the evidence of things not 
seen,"— Heb. 11: 1. 

The excellency of such a faith must be evi- 
dent to all the intelligent and candid. For 
what can be more manifestly proper and be- 
eoming than to believe what is evidently true, 
and so well suited to promote man's wel&re ; 



Faith. 59 

and what more manifestly improper and repre- 
hensible, than to disbelieve and reject it ; es- 
pecially, when to this proof from its adaptation 
is added its sublimity and purity, its miracles 
and fulfilled prophecies. Great, then, is the 
folly of those who glory in their infidelity, and 
despise those who believe the truth of Divine 
revelation. 

The other kind of faith consists, we have 
said, in trust, or reliance. This trust may be 
in God or in man. And it is evidently suitable 
and becoming to rely on both, so far as they 
are trustworthy. When even a man of un- 
doubted truth and ability makes us a valuable 
promise, it is very unwise and unjust to doubt 
Ms word, and reject his offer. But how much 
more so to distrust and reject the infinitely 
munificent offers of the God of perfect truth, 
benevolence and power. And on the contrary, 
how wise and how commendable to trust and 
accept his "exceeding great and precious prom- 
ises," and thus to secure the bl-essings which 
we need in the privations, sufferings and perils 
of the present state. 

But there is a faith of reliance far more re- 
stricted m its exercises, yet infinitely greater 



60 JSsTHETic Piety. 

in its gains. It is saving faith. This is a trust 
in Christ, or rather in his obedience and suffer- 
ings for pardon and salvation. And as "There 
is none other name under heaven given among 
men whereby we must be saved," — Acts 4:12, 
as "In him there is plenteous redemption," — 
Ps. 130 : 7, and as "The blood of Jesus Christ 
cleanseth from all sin," — 1 John 1 : 7, it is emi- 
nently proper, wise and praiseworthy to trust 
in Him ; especially, as "he that believeth shall 
be saved, and he that believeth not shall be 
damned."— Mark 16: 16. They, then, that 
are ashamed of Christ, incur to themselves 
thereby an infinite shame in this life, and finally 
a resurrection "to shame and everlasting con- 
tempt ;" while those who put their trust in 
Him must be honored in this world, and will be 
awarded in the world to come with "a far more 
exceeding and eternal weight of glory." 

It has, however, been contended by the 
legalist and the moralist, that this evangelical 
view of saving faith encourages disobedience. 
It is said, if we rely on Christ's obedience for 
justification instead of our own, and upon his 
death to deliver us from the eternal death in- 
curred by our transgression, we shall be en- 



Faith. 61 

couraged to continue our transgressions. But 
we insist that such is not the tendency of gen- 
uine saving faith. It substitutes for fear a 
more effectual motive to obedience, the all 
constraining "love of Christ." Thus, "faith 
worketh by love." — Gal. 5 : 6. All acceptable 
obedience must be prompted by love. We 
are, therefore, told, that "love is the fulfilling 
of the law." And as further proof of its ten- 
dency to promote obedience, we are told that 
"God purifies the hearts of his people by 
faith," — ^Acts 15:9, that they purify their own 
hearts "by obeying the truth through the 
spirit," — 1 Pet. 1 : 22 ; 1 John 3 : 3, and that 
their faith "overcometh the world," — 1 John 
5 : 4. Here, then, is another, and no trivial 
excellence of faith. It is its tendency. It 
tends not only to make men obedient, but to 
cleanse their hearts from the pollutions of sin, 
and thus to fit them for the blessedness above. 
Well, then, did Peter call it a "precious faith." 
For many reasons is it an estimable and a noble 
grace. 



62 -Esthetic Piety. 

PRAYER. 

This also is a duty, which, to be acceptable, 
must emanate from, or be pervaded by, the 
various internal graces that have been before 
considered. It should be oiFered out of scru- 
pulous regard to principle, and be persevered 
in, though it should expose us to losses, suiFer- 
ings or danger. It should be offered in great 
earnestness and importunity, as the blessings 
for which we should pray are very great. For 
if the blessings asked are great, and greatly 
needed, while our real desires for them are 
faint, God may well be provoked to spurn our 
prayer. It should be offered also in ardent 
love. For if it is seen by "the Searcher of 
hearts," that while we plead for his favor, we 
have little or no love far his perfections ; and 
especially, if he sees in us a positive dislike to 
them, we have little reason to expect that our 
prayer will be heard. And again, it should be 
offered in penitence and faith. For how can 
we expect to be heard of God, so long as he 
sees in us no genuine sorrow for our past 
offences against him, and no full purpose to 
forsake them. Nor should we expect him to 
hear us, if he sees in us no belief of his good- 



Prayer. * 63 

ness, or confidence in his promises. "Without 
faith it is impossible to please God," either in 
prayer or anything else. 

It is evidently the momentous duty of all to 
offer the prayer above described. And the 
importance of the duty gives it dignity. To 
do what ought to be done is elevating. There 
is also an evident propriety in the sei*vice to 
commend it. Men ought, therefore, to be 
ashamed of neglecting, rather than of discharg- 
ing this duty. But prayer is a privilege^ as 
well as a duty. It is the call of weakness, 
want and wo, for help and deliverance. It is 
an unspeakable favor to such helpless and needy, 
suffering and endangered beings as we are, 
that we may make known our needs unto One 
who is able and willing to supply all our wants, 
and who invites us to come to him in every 
time of need. This, though we had never 
offended him, would have been an .unspeakable 
privilege. But how much greater, as by innu- 
merable sins we have forfeited his favor, and 
deserve to be banished "from his presence, and 
fi'om the glory of his power." But notwith- 
standing our ill-deserts, he not only admits us 
"even to his seat," but urges us to come for 



64 * Esthetic Piety. 

the purpose of seeking the pardon of those very- 
sins for which we deserve to be punished with 
everlasting destruction ; and assures us, that 
if we seek it aright, we shall not seek it in vain. 
It would seem as if sinners only needed per- 
mission to come to the mercy seat. But 
strange to tell, there is no religious duty which 
they are more reluctant to perform, and no 
privilege which they are more unwilling to im- 
prove, than that of prayer. And this alone is 
proof, that they are far estranged from God. 
They will, when in distress or danger, call read- 
ily and loudly on their fellow men for help, 
even on those from whom they deserve no good, 
but evil. But unless they have been habituated 
from childhood to repeat a form of prayer, 
they are most unwilling of all things to pray, 
even when under agonizing conviction of sin 
and condemnation. In nothing else do they 
show more aversion to God and his service. 

In this, too, they manifest a vast amount of 
preposterous pride. They scorn to confess to 
God their sin against him, and their unworthi- 
ness of his favor. Especially do they scorn to 
ask pardon of sin for the sake of Christ's right- 
eousness. And they seem to feel as if it would 



Prater. 65 

be the greatest possible disgrace for them to 
do so. Consequently when driven to the throne 
of grace under the scorpion lash of conscience, 
and the agonizing fears of coming wrath, they 
go there in all possible secrecy, and are more 
afraid of being caught in prayer, than in some 
foul transgression. Yet, as we have said be- 
fore, there is nothing disgraceful in sin but the 
commission of it. To confess it, and to seek 
forgiveness of it, is the noblest thing which the 
offender can do in regard to it. While to de- 
ny or justify, and to refuse to abandon it, is 
the basest and most disgraceful thing. As to 
the asking of favors, none are ashamed of it, 
but the despicably proud. We are not ashamed 
to ask them, even of inferiors, much less of 
superiors. Why, then, should we scorn to ask 
of the Most High the greatest, and the most 
needed of all good ? Subjects esteem it a high 
honor and privilege to be admitted into the 
presence of their monarchs, to ask the favors 
that they need: an honor and privilege pro- 
portioned to the majesty approached, and the 
favor sought. How exalted, then, is "man in 
audience with the Deity." And how unspeak- 
able the privilege of seeking and receiving 



66 JEsTHETic Piety. 

thus, the greatest blessings which man can en- 
joy, or God bestow. 

PEAISE AND THANKSGIVING. 

These are the appropriate accompaniments 
of prayer. For it is peculiarly proper, that as 
we come to ask favors of God, we should ac- 
knowledge his infinite excellencies, and his 
former kindness to us. It is well, therefore, to 
consider them in this connection. Praise is 
the outward expression of our admiration of 
the Divine attributes and dealings in regard to 
all men. While thanksgiving is the expression 
of our gratitude to God for his particular mer- 
cies to ourselves. These duties are often taught 
in the Scriptures in these terms, as well as un- 
der the denomination of blessing the Lord. 
But as the word bless is used in a diversity of 
senses, it may not be amiss to give it here a 
brief explanation. Its general meaning is, to 
speak good. But this good may be spoken by 
way of a declaration or a plaudit^ a wish or 
prayer^ 2i promise ov perfonnance, God blesses 
men when he declares his approval of them, 
when he promises to do them good, and when, 
by the word of his power, he actually bestows 



Praise. 67 

it upon them. Men bless each other, when 
they express approbation of others, or a desire 
or a prayer for their good. And they bless 
God, when they ascribe to him his glorious 
perfections ; when they acknowledge his good- 
ness to them ; and when they express a desire 
that his will may be done, and his name may 
be glorified. In other words, they bless the 
Lord when they render to him praise and 
thanksofivinor. 

And can it be reasonably doubted that 
''Praise is comely for the upright ?" — Ps. 33, 
or whether "It is a good thing to give thanks 
unto the Lord?" — Ps. 92. Certainly not. It 
is universally regarded as a credit to a man to 
be susceptible of delight and admiration from 
the grand and beautiful, even when seen in ob- 
jects inanimate, and equally creditable to give 
suitable expression to such emotions. How 
much more so, then, to love and adore the in- 
finite goodness, wisdom and greatness, of the 
infinitely glorious God. And how fitting, too, 
to speak "forth the honor of his name" in the 
hearing of others, that we may "make his 
praise glorious." We think it no disgrace to 
be loud in the praise of the great and the good 



68 .Esthetic Piety. 

among men. Why, then, should we be ashamed 
of Him who is infinite in every excellence ? 
Nor is it less self-evident, that thanksgiving is 
an estimable grace. Ingratitude is universally 
detestable. Gratitude, then, must be propor- 
tionably lovely and commendable. But that 
its excellency may be appreciated by others, it 
must be expressed by thanksgiving. And if it 
is so commendable to render thanks to our 
fellow men for the few minor favors which they 
bestow, how much more so, to show gratitude 
to God for his numberless and inestimable 
mercies. 

It must be admitted that many are using the 
language of praise and thanksgiving in a very 
flippant and idle way. They are in the habit 
of often saying, "Bless the Lord," "Thank 
God," and the like so frequently, so familiarly, 
and withal so thoughtlessly, that they seem 
more profane than devout. For they appear 
not reverently to consider their solemn import. 
But it is to be feared, that the most of Chris- 
tians are too scanty in their expressions of praise 
and thanksgiving. In their ordinary inter- 
course, they speak too seldom of the glorious 
perfections and works of God ; and too seldom 



SiNCEEITY. 69 

acknowledge the kindness of his gracious and 
providential dealings with them. And if in 
this respect their conversation were more de- 
vout, their hearts would be improved, and 
their example be more beneficial to others, as 
well as better befitting "the sons and daugh- 
ters of the Lord Almighty." 

The graces and duties which we have hith- 
erto considered, are such mainly as have God 
for their object. And in the next place we 
shall notice such as are exercised, in most cases, 
toward our fellow men. We shall first con- 
sider, 

SINCERITY. 

This is purity of heart, in opposition to false 
and deceitful mtentions. It is freedom from 
all inclination to misrepresentation, false ap- 
pearance and fraud, artifice and cunning. In 
the man of complete "godly sincerity," there 
is a perfect correspondence of his thoughts and 
feehngs with his words and actions. He is as 
anxious to be right, as to appear right. He is 
alike troubled about his secret sins, as about 
his known sins. And such is the transparency 
of his character, that you know just what he 



70' -Esthetic Piety. 

is, and just what you may expect from him. 
Yet he is not indiscreet in his communications, 
needlessly revealing what is useless or injurious 
to himself or others. He may be very re- 
served, but he will be more careful not to say 
what is untrue, than to conceal what is wrong 
in himself. 

Many affect to despise all professors of re- 
ligion, as a set of egregious hypocrites. But 
no beings on earth are more opposed to hypoc- 
risy than the real child of God. He hates it, 
if he sees it in himself, as much as in others. 
And if "the pure in heart" are to be found 
anywhere, it is among the followers of Christ, 
whose hearts have been cleansed "by the wash- 
ing of regeneration, and renewing of the Holy 
Ghost," and whose "souls" have been farther 
"purified by obeying the truth through the 
Spirit." While on the other hand, none are so 
hypocritical as the impenitent. They are 
always "sailing under false colors," always 
"walking in a vain show," always trying to ap- 
pear better than they are. And generally they 
who profess most loudly to scorn the hypocrite, 
are the ones who most deserve such scorn. 
Yet some who "sin openly," pretend to do it 



Veracity. 71 

for the purpose of showing their hatred to 
hypocrisy. But they are themselves hypo- 
crites in this very pretence. No ! when men 
sin without concealment, it is because they are 
so besotted as to have lost their self-respect, 
or as to "glory in their shame." 

As all,' even hypocrites, hate hypocrisy in 
others, they must confess that sincerity is a 
lovely grace, however unwilling they are to be 
sincere themselves. And much more must all 
the right-minded approve of it. It is so evi- 
dently right in itself, and so "good and profit- 
able unto men," that every unperverted heart 
must love it. 

VERACITY. 

One of the essential foundations of "pure 
religion before God," is the truth. He "re- 
quireth truth in the inward part." — Ps. 51.. 
And veracity is strict and habitual regard to 
truth, in opposition to falsehood, deception, 
and false pretences, whether by word or action. 
It is, therefore, one of the out-growths of sin- 
cerity. It is virtually enjoined in the Deca- 
logue, "Thou shalt not bear false witness against 
thy neighbor," — Ex. 20, and by the apostolic 



72 JEsTHETic Piety. 

injunctions, "Wherefore, putting away lying, 
speak every one truth with his neighbor," — 
Eph. 4, and "Lie not one to another." — Col. 3. 
All true Christians must be persons of verac- 
ity ; for "All liars shall have their part in the 
lake which burneth with fire and brimstone, 
which is the second death." — ^Rev. 21. 

Nor does it need any argument, to show that 
veracity is an amiable and honorable grace. 
Every one must admire the man who is all he 
professes to be, who does all he promises, 
though he does it to his own hurt, and who 
neither utters a direct falsehood, nor attempts, 
either directly or indirectly, to deceive his 
fellow men. Even those who are most given 
to falsehood and deceit, are constrained to ap- 
prove of truth in others. The greatest liars 
are very much offended, if called by their right 
name. Nor, as a general thing, are any char- 
acters more despised and detested than those 
of the trickster, impostor, hypocrite and liar. 
But in proportion as the false is abhorred, the 
true must be respected. And when we con- 
sider the importance of veracity, both to pri- 
vate and public welfare, and how much its 
prevalence would lessen the woes, and promote 



Moral Honesty. 73 

the weal of the human family, we can hardly 
hold it in too high estimation. 

MORAL HONESTY. 

This is strict justice in our dealings with our 
fellow nien. It is sometimes called righteous- 
ness, rectitude, uprightness, and "rendering to 
all their dues." But these express our duties 
to God, as well as to men. And while some 
seem to think it sufficient that they are punc- 
tual in religious duties, and are, therefore, 
strangely neglectful of those that they owe to 
man, others are as strangely neglectful of their 
duties to God, and seem to think it enough 
that they are, as they say, "perfectly upright 
in their dealings with their fellows." But 
Christ tells us in regard to these two classes 
of obligations, "These things ought ye to have 
done, and not to leave the other undone." — 
Matt. 23 : 23 ; that is, that both should be done 
by all. On this occasion, however, our atten- 
tion win be confined to the duties which we 
owe to mankind. 

The mistake of the moralist is not in paying 
too much attention to moral duties, but in rely- 
ing on them for justification and eternal life. 



74 JEsTHETic Piety. 

He needs to be more attentive to them than 
he is. For Christ says, "Except your right- 
eousness shall exceed the righteousness of the 
Scribes and Pharisees, ye shall in no case enter 
into the kingdom of heaven." — Matt. 5: 20. 
His, like theirs, is superficial and selfish, spring- 
ing from a desire to make out a "righteousness 
of his own," by which to be justified. But 
before he can be saved, he must have one that 
is cordial, springing from regard to God's will, 
and man's welfare ; a righteousness springing 
from love to God and man. For on the com- 
mands requiring this love, "hang all the law 
and the prophets." — Matt. 22 : 40. He^ then, 
and he only, "who loveth another, hath ful- 
filled the law." — ^Rom. 13:8; consequently he 
only will be saved. For "He that loveth not 
his brother, abideth in death." — 1 John 3 : 14. 
His righteousness must exceed that of the 
Scribes and Pharisees also, in that it must ex- 
tend much farther. Many a man insists that 
he does all his duty to others, if he but fulfils 
his engagements to them. But he owes them 
much more than he promises. He owes them 
also much more than property or service. 
They have many other rights which he is bound 



MoEAL "Honesty. 75 

to respect. To trench on their liberty, pleasure 
or pursuits, or to take advantage of their ig- 
norance or necessities, mistakes or misfortunes, 
is as clearly unjust as fraud or theft. Not only 
their persons and property, but their reputation 
and sensibilities are dear to them. Any out- 
rage upon them, then, by looks, words or ac- 
tion, may be a cruel injustice. 

But though a man's morality should include 
every possible duty to his fellow men, that 
would be no ground of claim to eternal life. 
He would stiR deserve death for his previous 
transgressions. And nothing will avail for this 
but the righteousness of Christ. Our moral 
duties, then, should be done not to earn salva- 
tion, but because God commands them, because 
they are dear to our fellow men, and because 
they are needful as evidence that we have .a 
saving faith in Him whose ''blood cleanseth 
from all sin." For it is the tendency of saving 
faith to make men honest and upright in all 
their commercial and social intercourse. 

The beauty and loveliness of these moral 
duties are seen in their pecuhar propriety and 
beneficial tendency. They are just such duties 
as the circumstances in each case make most 



76 Esthetic Piety. 

appropriate ; and just such as are "good and 
profitable unto men." And if they were done 
by all men, earth would be a paradise. It is 
then eminently just and good in religion to 
require them ; and consequently it is eminently 
excellent and becoming in man to discharge 
them. The beauty and loveliness of these 
duties become the more evident and striking 
by contrast. Back-biting and slander, railing 
and denunciation, extortion and oppression, 
injustice and fraud, theft and robbery, violence 
and cruelty, with the like — how hateful are 
they, even in the sight of those who practice 
them, especially w^hen they see them practiced 
by others, and more especially, when they find 
them practiced on themselves. How lovely 
and beautiful that piety, then, that conscien- 
tiously abstains from them, and practices in 
place of them, the proper and beneficial vir- 
tues. That every Christian will, in all cases, 
abstain entirely from these immoralities, and 
practice their opposites, we affirm not. But 
we do affirm, that they do it in proportion as 
they grow in grace ; and that whatever of this 
christian morality they exhibit, should be ad- 
mired and applauded by all who behold it. 



Public Spikit. 77 

public spieit. 

This virtue is generally held in such high 
repute, that it needs no argument to prove its 
excellency. JSTor should we even mention it 
here, if it were not sometimes insisted, that 
Christianity rather restrained than promoted it. 
For though we have already alluded to it, it 
needs some additional notice. We have given 
it a political name. But it is truly a christian 
virtue, being required and promoted by the 
religion of the Gospel. For in its purity, it is 
an outgrowth of that love of good will to man, 
which underlies the religion of the Gospel. It 
is not denied, that many Christians are too de- 
ficient in public spirit, as they are in many 
other christian virtues. Yet many are less 
defective than they are supposed to be. Many 
withdraw themselves (too much, perhaps,) from 
public affairs, because they see so many engag- 
ing in them for selfish purposes, and employing 
wrong measures. And others stand back in 
disgust, at hearing many prate about their zeal 
for pubhc good, while they see them to be ac- 
tuated only by' personal or party interest. 
Indeed, it does not become the Christian to be 
forward, and noisy, and bustling, in political 



78 Esthetic Piety. 

strife. Yet so far as he can consistently with 
his other duties, and with his standing as a 
citizen of Zion, he should be active in promoting 
the public weal, being careful always to do the 
right thing, to do it in the right way, and to 
do it from right motives. When his influence 
or efforts are needed to secure important 
measures for the good of community, they 
should not be*withheld. We believe they sel- 
dom are. We believe God's people are not 
behind others in their desires, contributions 
and labors for the public good, though they 
may not make as much ado about- it as many 
others. But the interests of Christ's kingdom 
are immensely more important than those of 
the political community. Christians, then, 
should not pay so much attention to the latter, 
as will injure the former. They should rather 
strive to make their religion beneficial to the 
State. Nor is there any way in which they 
can do more to advance its political welfare, 
than by praying and laboring for the increase 
of that religion which includes the soundest 
political virtue. And much are they doing in 
this way to promote that "Godliness which is 
profitable unto all things ;" and that "Right- 
eousness which exalteth a nation." 



Charity. 79 

CHARITY. 

This word, in its widest Scriptural sense, 
signifies love to God and man ; and is that, as 
we have before said, which prompts to all the 
duties of godliness and morality. But it is 
mostly used, both in the Word of God and in 
common conversation, in a more restricted 
sense. For it is something to be added "to 
godliness and brotherly love." — 2 Pet. 1 : 7. 
In common parlance, it is often used to signify 
liberality in relieving the destitute. But this 
is not a Scriptural use of it ; for the apostle 
tells us, that we may "bestow all our goods to 
feed the poor," and still not have charity. — 1 
Cor. 13 : 3. Such hberality is not charity 
itself; and though it should, it does not always 
result from it. When it does thus result, it is 
an important christian ^drtue. But then, it is 
usually called in Scripture, a "liberal distribu- 
tion," "doing good," being "rich in good 
works," "almsgi\dng," etc. This grace, which 
is so much urged in God's Word, and so much 
promoted by his Spirit, is found often, if not 
only, among his people. And so universally is 
it esteemed and applauded, that many give 
alms for the sole purpose of gaining applause. 



80 -Esthetic Piety. 

But by charity is more frequently meant 
that kindly treatment which the love of good 
will ever dictates towards the erring. In the 
thirteenth chapter of Paul's epistle to the Cor- 
inthians, its nature is largely described. Verse 
4, "Charity suffereth long and is kind ; charity 
envieth not," or more properly, is not hitter or 
severe toward offenders ; "charity vaunteth 
not itself, is not puffed up ;" or is not boastful 
and proud, as being better than offenders. 
Verse 5, "Doth not behave itself unseemly, 
seeketh not her own, is not easily provoked, 
thinketh no evil ;" that is, it keeps us from 
being overbearing, selfish, irritable and censo- 
rious, or suspicious towards them. Verse 6, 
It "rejoiceth not in iniquity, but rejoiceth in 
the truth ;" that is, it makes us sorry to find 
that others have erred, and to rejoice when we 
find they have acted uprightly. Verse 7, It 
"beareth all things, believeth all things, hopeth 
all things, endureth all things ;" that is, it 
makes us so forbearing towards the faults of 
others, that we are reluctant to expose or com- 
plain of them, and inclines us to hope that they 
can, at least in some measure, be extenuated 
or excused, if not justified ; or at least, that 



Patience. 81 

some more favorable construction can be given 
them. And when we cannot but condemn 
them, it disposes us to be as quiet and uncom- 
plaining toward them as circumstances allow. 
What, then, can be more evidently magnani- 
mous and amiable, than such a christian virtue ? 
While many scorn to exercise it, as if it would 
degrade them, it must appear to every consid- 
erate mind, both a lofty and lovely grace. 

PATIENCE. 

This word stands in our translation for two 
distinct graces, expressed in the original by 
two different words, the one having reference 
to' some expected good, the other to some 
present evil. The first is hupo7none^ meaning 
a quiet, cheerful waiting for some good in 
prospect ; as in Rom. 8 : 25, "But, if we hope 
for that we see not, then do we with patience 
wait for it.^^ In Rom. 2 : 7, it is called a 
^'patient continuance^'^'* that is, "in well doing," 
while waiting the reward of "eternal life." In 
Rom. 12: 12, it is joined with hope. In 2 
Thess. 3 : 5, it is called the "patient waiting 
for Christ." This is not a patience simply in 
submission to trials, but one which trials pro- 
5 



82 ^Esthetic Piety. 

mote. For as Paul says, Rom. 5 : 3,4, ''tribula- 
tion worketh patience." For according to 1 
Pet. 1 : T, it is for the trial and increase of our 
faith, and thus of all our other graces. It re- 
lates more to constancy and perseverance in 
duty^ than to submission to trials. See Matt. 
10 : 22 ; 24 : 13 ; Heb. 10 : 36 ; 12 : 1, 2. And 
as this patient waiting, in the way of obedience 
for promised blessings, illustrates our faith and 
hope, it is evidently an excellent and commend- 
able grace. 

But the other word translated patience^ is 
makrothumia^ and signifies a cheerful, uncom- 
plaining endurance of sufferings which God 
allots, and injuries which man inflicts. It is 
sometimes translated long forbearance, as in 
Luke 18:7; and long-suffering, as in Rom. 9 : 
22, and Col. 1 : 11. And in 2 Tim. 3 : 10, it is 
distinguished from the other kind of patience. 
It is exercised both by God and his people 
toward sinners." — Rom. 2 : 4 ; 9 : 22. And by 
saints it is exercised toward God and toward 
men. Toward God it is a cheerful submission 
to providential dealings in withholding good, or 
in inflicting or permitting evil. It is prompted 
by love to him, and sustained by a confidence 



Patience. 83 

in the rectitude, wisdom and goodness of his 
appointments — that they are no more than we 
deserve, no more than is needful, at least to 
God's glory, if not for our own future good — 
and that as soon as they cease to be thus need- 
ful, (as they always will when we rightly im- 
prove them,) he will assuredly remove them. 
When his suffering is occasioned by the mis- 
conduct of others, the saint regards it as com- 
ing through the appointment, or at least through 
the permission, of his heavenly Father, and 
will therefore say, 

"When men of spite against me join, 
They are the sword, the hand is thine." 

He is, therefore, the more forbearing toward 
them, saying, "Let them alone, and let them 
curse, for the Lord hath bidden them." — 2 Sam. 
16: 10. Yet he does not justify them, because 
they fulfil thus unintentionally the Divine pur- 
pose, but says within himself to them, as Joseph 
to his brethren, "Ye thought evil against me, but 
God meant it for good." This kind of patience 
results from the love of benevolence, and par- 
takes of the qualities of meekness and mercy. 

And who cannot see that both of these graces 
are peculiarly excellent, being in each case the 



84 Esthetic Piety. 

best tiling possible, consequently most lovely 
and commendable. How much better does a 
man appear, while waiting in the way of duty, 
through difficulty, yet without murmuring, for 
his promised great reward, than he who is im- 
patient and unfaithful because of its delay. 
And especially, how much better does he ap- 
pear, who submits with calmness and dignity 
to the afflictions which he suiFers, than he who 
is restive and angry, complaining and revenge- 
ful. 

There are various christian graces that bor- 
der on, or rather blend in with each other. 
They make not christian character like a patch- 
work stitched together, nor like the sutures of 
a skull fayed together, so that the hne of 
division between the compartments can be dis- 
tinctly seen. These graces are more like the 
different figures in a carpet or brocade, where 
the threads of different colors interlace each 
other : rather like the different colors of light, 
when separated by a prism. They are so com- 
mingled, that it is difficult to see where one 
color terminates and another begins, or rather, 
whether there is not some common ground be- 
tween them. A group of these graces will 



Meekness. 85 

now be considered ; such as meekness, cour- 
tesy, pity, mercy, forgiveness, peaceableness. 
The main element of all these is benevolence, 
or the love of good will. And the chief dif- 
ference between them, is owing to the different 
connections and circumstances in which they 
are called into exercise. We will first consider, 

MEEKISIESS. 

This, literally, is tenderness of heart. It is 
a mild and gentle temper, a spirit that readily 
yields to good impressions. It is, consequently, 
very teachable, ready, therefore, to "receive 
the ingrafted word of God." — Jas. 1 : 21. It 
is indisposed to cavil at the opinions, and to 
criticise the conduct, of others. It is a spirit 
that will dispose us to be patient while instruct- 
ing the perverse, — 2 Tim. 2 : 25 ; and in an- 
swering the inquiries and cavils of others, re- 
specting the grounds of our hope of salva- 
tion, — 1 Pet. 3 : 15; and in restoring the wan- 
dering. — Gal. 6:1. It is associated with mercy, 
kindness, humility, long-suffering and forgive- 
ness, — Col. 3 : 12, 13 ; and it will dispose us 
to be respectful to superiors, condescending to 
inferiors, and in the best sense, polite to all. — 
Tit. 3:2. 



86 Esthetic Piety. 

Many profess to despise meekness as mean- 
ness of spirit. And the word may at first have 
been used to designate such a quality of mind. 
But as used in Scripture, its signification is 
very difierent. It denotes, not a weak, cow- 
ardly, quailing spirit, but a gentle, bland, be- 
nignant one ; one, therefore, which is evident- 
ly amiable and noble. As God "beautifies 
the meek with salvation," — Ps. 149 : 4, as their 
meekness is, "in God's sight, an ornament of 
great price," — 1 Pet. 3 : 4, and as Christ holds 
up his own meekness for our imitation, — Matt. 
11 : 29, what folly in man to despise what God 
so highly esteems. How much more lovely 
and noble is he whose tender heart so readily 
shrinks from evil, and so readily receives im- 
pressions of good, and whose spirit is mild and 
benign, than he who manifests the hardihood, 
captiousness and malignity of a fiend. 

COURTESY. 

Says the apostle, 1 Pet. 3 :' 8, "Be courteous." 
But in this translation the efiect is put for the 
cause ; for the word thus rendered, literally 
signifies friendly minded. Courtesy, as we 
use the word, consists in outward conduct, such 



Courtesy. 87 

conduct towards our fellow men as a friendly 
spirit prompts. And thus it coincides with the 
best definition, perhaps, that was ever given of 
politeness ; that is, "kindness kindly expressed." 
All who attempt to show themselves polite or 
courteous to others, profess to act out of kind- 
ness to them. While all the apparent polite- 
ness not thus prompted, is false and hypocrit- 
ical. And alas, that so much of this kind of 
currency is counterfeit. Many seem to think 
that courtesy is due only to equals and superiors. 
But it is due to all. As we are bound by the 
law of love to feel kindly to all, we are bound 
;^o treat them kindly. 

This, hke its kindred grace of meekness, is 
an outgrowth of love. Like it, too, it is a ten- 
der spirit, that shrinks from all harshness of 
speech or behavior which would wound others 
needlessly, and that prompts to words and ac- 
tions which soothe and please. Many express 
a strong detestation of politeness. But it is 
only because they misapprehend its nature. 
They suppose it to consist of a round of arti- 
ficial ceremonies, for the sake of display ; or 
of a mere afiectation of respect and kindness, 
where none is felt. Yet this is its counterfeit, 



88 Esthetic Piety. 

and not the genuine christian virtue. It is not 
a cold, empty, ceremonious display, but a 
warm, cordial kindness. It may lack the ele- 
gance and polish of some artificial and studied 
politeness, but its honesty and heartiness must 
render it acceptable to men of candor and good 
sense. But it evinces its greatest loveliness 
and excellence in its good influence. It 
quenches anger, for "a soft answer turneth 
away wrath." It awakens or increases love in 
those toward whom it is employed. As kind 
treatment is so pleasing to others, it wiH be 
hard for them to withhold their approbation 
and affection from those who manifest it. And 
if we were to treat our children and other rel- 
atives, our inferiors as well as our superiors, 
our servants as well as associates, with uniform 
kindness, we should render them much more 
happy, and secure from them much more re- 
spect and kindness in return. How praise- 
worthy, then, is the virtue which is so beneficial 
and benign. 

PITY. 

This is another outgrowth from love of be- 
nevolence ; and is a kindred virtue with meek- 



Pitt. 89 

ness and courtesy, dijffering from them mainly 
in this, that it has respect chiefly to the suffer- 
ings of others. It is a tender compassionate- 
ness for those who are enduring distress or 
grief, with a desire to relieve them. It is felt, 
not only toward the unfortunate, but towards 
those who deserve all they suffer. The com- 
•passionate saint acquiesces in their punishment, 
yet regrets the pain thus needfully inflicted: 
just as the kind master or parent does, while 
correcting his servant or child. Pity extends 
even to those who have injured ourselves, mak- 
ing us reluctant to punish them, or to have 
others do so. 

But our obligation to compassionate others 
evidently varies, according to their nearness of 
connection with us, and by their comparative 
importance and excellence. It is with this, as 
we have said it is with the love of good will, 
from which it emanates. The nearest and the 
largest objects should receive the greatest share 
of its benignant rays. To fail of exercising 
pity and allowable relief to a parent or child, 
to a husband or wife, brother or sister, to a 
personal or public benefactor, or to a Christian, 
or to any one else of excellent moral character. 



90 ^Esthetic Piety. 

is a far greater sin than to fail of showing it to 
others. And that sympathy for the suffering 
as above described is a most amiable and esti- 
mable grace, must be acknowledged by all 
whose opinion is worth regarding. 

MEECY. 

This grace differs but little from pity, as. 
above considered. But it is more frequently 
applied to God than the other is. Yet in such 
cases, the meaning of pity is much like that of 
grace. Although both these terms are often 
used m the same sense, they are also sometimes 
distinguished ; as, "Grace, mercy and peace 
from God our Father."—! Tim. 1 : 2 ; 2 Tim. 
1:2; Tit. 1:4; and 2 John 3 ; in which cases 
grace m^y mean the more general^ and mercy 
more specific^ exercise of God's good will ; 
while peace is a still more specific one, as it is 
a particular result from the other two. But 
pity is distinguished from mercy in another re- 
spect. No doubt God pities those whom he 
punishes. But when he extends mercy to any, 
he saves them from the punishment which they 
deserve. So a parent may feel deep pity for his 
child while chastising him in needful severity. 



Mercy. 01 

But when he shows him mercy, he spares the 
rod. Again, pity, as we have said, is compas- 
sion for all who suffer, whether they deserve it 
or not ; while mercy is felt towards those only 
who deserve to suffer, and not to all of them, 
but only those whom it saves from punishment. 

Sympathy is one of those affections which 
have survived the ruins of th*e fall ; for it is in- 
herent in man's social nature, being planted 
there for the benefit of suffering humanity. 
But it is much impaired by means of the self- 
ishness and malignity which result from native 
corruption. While religion, by means of the 
love of good will which it sheds abroad in the 
renovated heart, greatly purifies and increases 
this sympathy. And if native compassion is 
confessedly amiable and of good report, though 
somewhat similar to that which is manifested 
by one brute for the sufferings of another, how 
much more is that to be loved and commended 
which the grace of God has greatly augmented 
and refined. 

But the mercy which the Christian is required 
to exercise is of a far higher order. The com- 
mand of Christ is, "Love your enemies^ bless 
them that curse you, do good to them that hate 



92 Esthetic Piety. 

you, and pray for them that despitefully use you, 
and persecute you." — Matt. 5 : 44. And his 
spirit promotes what his^law enjoins. Chris- 
tian mercy, then, will lead men to seek, by 
effort and prayer, the highest good of those 
who have bitterly hated, and grievously abused 
them. It is a grace, therefore, which the wicked 
never approximate. While they see their ene- 
my suffer, the language of their heart is, "Ahah, 
so would we have it." But the Christian, under 
the full exercise of grace, would earnestly de- 
sire that his bitter foes might be delivered from 
their sufferings and dangers! The tender mer- 
cies of the wicked never extend their thoughts 
to the final miseries to which their foes are ex- 
posed. But these call out the most earnest 
prayers of the Christian. He not only forgives 
his enemies, but like Christ and his first mar- 
tyr, Stephen, he earnestly prays that God 
would forgive them, and save them from final 
wrath. Then what a blessed, what a lovely, 
and what a lofty grace, is christian mercy. 

FORGIVENESS. 

This grace is inthnately related to several of 
the foregoing ; and yet it is entirely distinct 



FOKGIVENESS. 93 

from them. It therefore deserves a separate 
notice m this connection. Patience, that is 
forbearance or long-suffering, is a delay of 
punishment, while forgiveness or pardon is the 
utter abandonnient of it. So God "endures, 
with much long-suffering^ the vessels of wrath, 
fitted for destruction." — Rom. 9 : 22 ; persons 
that is whom he does not intend to save from 
final perdition. So a master may forbear, for 
a v/hile, to punish an apprentice or a servant. 
But forgiveness is a purpose never to punish. 
In other words, it is a purpose to treat the 
offender as if he were innocent. It is distinct, 
then, from love, meekness, pitj and mercy, as 
it is a specific act of the mind to which these 
graces lead. 

Some deny that we are bound to forgive 
those offenders who do not confess their faults, 
repent and seek the pardon of them. But it 
is evident that we should forgive all who injure 
us. It is true, that in some passages of Scrip- 
ture we are required to forgive those who re- 
pent and confess, even though they repeat the 
offence and repentance seven times in a day. — 
Luke 17 : 3, 4. Yet nowhere are we told that 
the repentant are the only ones whom we are 



94 Esthetic Piety. 

bound to forgive ; while in some passages we 
are plainly taught to forgive all, whether they 
repent or not. In Matt. 6:15, Christ says, 
"But if ye forgive not men their trespasses, 
neither will your Father forgive your tres- 
passes." If it should happen, then, that all 
who have injured us should refuse to repent, 
and we on that account should refuse them 
forgiveness, how could we hope for pardon 
from God ? In Luke 11:4, Christ teaches us 
to pray, "Forgive us our sins ; for we also for- 
give every one that is indebted to us y" mean- 
ing every one who has injured us. Here, then, 
we are taught to forgive "every one" who has 
offended us, whether they repent or not. And 
if we fail to do so, we shut out our own prayer 
for pardon. Accordingly, in Matt, 18: 35, 
Christ says, "So likewise shall my heavenly 
Father do unto you," [give you over to the 
tormentors,] "if ye from your hearts forgive 
not every one his brother their trespasses." 
And yet again he says, in Mark 11 : 25, "When 
ye stand praying, forgive, if ye have aught 
against any /" any, whether they confess their 
faults or not. Here, then, is sufficient and pos- 
itive testimony to settle the question. 



Forgiveness. 95 

And yet, as God forgives none but the peni- 
tent, it has been inferred that we are not bound 
to forgive any who trespass against us, unless 
they manifest penitence, by confessing and ask- 
ing forgiveness. But God has reasons for with- 
holding mercy from the unrepentant which we 
have not. He is acting as the moral Governor 
of the universe, for the purpose of securing its 
highest good. It would, therefore, be unwise 
and unsafe for him to pardon any who are still 
impenitent, and therefore still rebelling against 
him. For this would paralyze his authority, 
and encourage rebellion. In the same way it 
would be unsafe in an earthly magistrate to 
release such public criminals as are known to 
be still determined on a course of crime. But 
we, as private individuals, have no such reason 
for withholding forgiveness from those who do 
us personal injuries, except in cases where lenity 
would lead to new aggressions, injurious to 
ourselves or others. It is true, that as long as 
offenders make no confession, and show no 
sorrow for the injury they have done us, we 
cannot love and confide in them. Nor does 
forgiveness involve this. All that it includes 
is, that we cease to demand satisfaction for the 



96 ^Esthetic Piety. 

injury, cease to be angry at those who have 
done it, and begin to do^ or at least to wish^ 
them good. It involves the love of benevolence^ 
but not the love of moral esteern. It does not 
require us to think the offenders to be better 
than they are. And if they exhibit no sorrow 
for their faults, and no disposition to desist 
from them, we cannot, need not, regard them 
as worthy of our friendship or confidence. 
This can be illustrated by calling personal in- 
juries (as the Bible does) a debt, "Forgive us 
our debts^ as we forgive our debtor s,'''' — Matt. 
6:12. Now, we may forgive a man what he 
owes us, (that is, purpose and promise never to 
demand it of him,) and still feel that he was 
to blame for not trying to pay us, or at least 
for not being sorry for such neglect. We may 
cease, moreover, to vex him about it, and even 
do him many favors, and still not be willing to 
trust him any more. So we may forgive him 
other injuries, without respecting his charac- 
ter, or relying on his integrity. Whereas, if 
he really repents, showing himself truly sorry 
for his past fault, and fully purposed to treat 
us hereafter as he ought, it will be our duty to 
restore him to our esteem and confidence. Yet 



Peaceableness. 97 

even this is not forgiveness. It is reconcilior 
Hon, 

And who will deny that the grace here de- 
scribed is a lovely and a noble one ? It is god- 
like. It cannot, therefore, be otherwise than 
lovely and noble. God freely forgives the 
offences of all who truly repent, and rely on 
the atonement of Christ. And he would evi- 
dently forgive all others, if he could do it as 
safely to his government as we can. But it is 
the more excellent, because it is infinitely im- 
portant. For without it, we cannot be forgiven 
of God, and saved. How great is the folly 
and madness of the many, then, who are too 
proud and vindictive to forgive injuries ; and 
whose final portion must be eternal woe, and 
everlasting contempt. On the contrary, how 
wise and how worthy to forgive our worst 
enemies. 

PEACEABLENESS. 

This is also an emanation from the love of 
good will. It likewise partakes somewhat of 
the meekness, mercy, and other like graces be- 
fore considered. Christian peace is a quiet and 
a tranquillity, which is the opposite of turmoil 

and trouble, enmity and war. It is a plant 

6 



98 Esthetic Piety 

that "grows not in nature's garden," though a 
semblance of it may be found there. ''The 
wicked are like the troubled sea, which cannot 

rest. ^There is no peace, saith my God, to 

the wicked." — Isa. 57 : 20, 21. But though 
the Spirit of God increases in conviction man's 
turbulence, yet in regeneration it gives him a 
heavenly serenity. By nature men are "haters 
of God," — ^Rom. 1 : 30, as well as "hateful and 
hating one another." — Tit. 3 : 3. But when 
"the love of God is shed abroad in their hearts 
by the Holy Ghost," — ^Rom. 5 : 5, they have 
"peace with God," peace of conscience, and 
"peace among themselves." This is, therefore, 
said to be a "fruit of the Spirit." — Gal. 5 : 22. 
And as nothing is so painful as the frown of 
God's wrath, so nothing is more delightful than 
the tokens of his love. It is therefore said, that 
"the peace of God," which "keeps the hearts 
and minds" of saints, ''^passeth all understand- 
ing.'^'' — Phil. 4 : 7. Again, as enmity to God 
and man, together with the disturbances and 
contentions which it occasions, is a source of 
great uneasiness and trouble, it is a great bless- 
ing to be brought into a state of peace with all. 
A grace, then, so evidently beautiful in itself, 



Peaceableness. 99 

and so beneficial in its effects, should be greatly 
loved and prized by all. 

But peaceableness is something more. It 13 
a disposition to cultwate peace — to cultivate it 
in our own hearts, and among our fellow men. 
The peaceable man desires to be at peace with 
others, and to have them at peace with himself. 
He therefore strives to repress all bitterness 
within, and to foster benevolence toward others. 
He strives also to conduct towards others in 
such ways as best to disarm their enmity, and 
to call out their confidence and love ; thus en- 
deavoring, "as much as lieth in him, to live 
peaceably with all men." — ^Rom. 12 : 18. ''He 
follows after the things that make for peace, 
and things whereby one may edify another," — 
14: 19; giving up many rights and privileges 
for that purpose. And this must be a most 
amiable and excellent virtue, as it is a step be- 
yond that of forgiving our enemies, and as it 
greatly promotes the happiness of all who are 
peaceable. ''Behold, how good and how pleas- 
ant it is for brethren," and all others, "to dwell 
together in unity." — Ps. 133. 

But this disposition leads still farther. It 
prompts the saint to many means for the pur- 



100 Esthetic Piety. 

pose of persuading those around him to be "at 
peace among themselves." And in this world 
of alienation, enmity and strife, how much 
needs to be done in this way of mediation ; 
how much that might bring many to live to- 
gether in quietness and love, who are now 
treating each other with reserve, if not with 
cold neglect ; or eyeing each other with dark 
suspicion, if not assaihng each other with bitter 
words. For much of the estrangement and 
enmity, bickering and contention, among men, 
is owing to their misunderstandings. And 
much might be done toward restoring the par- 
ties to harmony and friendship, by first search- 
in gf out the nature and occasion of the miscon- 
ception, and then of explaining them to the 
parties concerned. Much might be done, too, 
by showing them how much better it is to 
soften each other's feelings by kind language 
and behavior, than to exasperate each other by 
bitter words or harsh treatment. How much 
better to be employed thus, than, like many, 
to be "sowing the seeds of discord," and "blow- 
ing the coals of strife." How high the honor 
which Christ has awarded such. "Blessed are 
the peacemakers, for they shall be called the 



Government of the Tongue. 101 

children of God." — Matt. 5 : 9. Great, too, is 
the present as well as final blessedness which 
such secure. For, "The fruit of righteousness 
is sown in peace of them that make peace."— 
Jas. 3:18. Surely, then, a virtue so lovely in 
itself, and so beneficial both to its subject and its 
object, should be highly esteemed among men, 

GOVERNMENT OF THE TONGUE. 

This is the last duty to others which we pur- 
pose to notice in this connection. And this, 
too, is nearly allied to the graces before noticed, 
it naturally resulting from them. For meek- 
ness, courtesy, pity, mercy and forgiveness for- 
bid all evil speaking. IS^or should we give this 
subject a separate notice, if it were not for the 
fact, that the right government of the tongue 
is a duty of peculiar importance. "Death and 
life," says Solomon, "are in the power of the 
tongue." "And the tongue," says an apostle, 
"is a fire, a world of iniquity : so is the tongue 
among the members, that it defileth the whole 
body, and setteth on fire the course of nature, 
and is set on fire of hell." And the right gov- 
ernment of the tongue is not only important, 
but difficult. The same apostle therefore adds, 



102 -Esthetic Piety. 

"Every kind of beasts, and of birds, and of 
serpents, and of things in the sea is tamed, and 
hath been tamed of mankind : but the tonsfue 
can no man tame." Yet it can be^ and ^5, 
tamed by the Spirit of God. "Out of the 
abundance of the heart the mouth speaketh." 
So far, then, as the Spirit fills the heart with 
benevolent affections, it tames the tongue into 
mild and benevolent utterances. Those pro- 
fessors of religion, then, who indulge much in 
evil speaking, (as alas, many do,) have 
reason to fear, lest they have no part with the 
people of God. For, says the same apostle, 
"If any man among you seem to be religious, 
and bridle th not his tongue, but deceiveth his 
own heart, this man's religion is vain." 

We are commanded to "speak evil of no 
man" — evil, whether it be true or false. We 
should neither reveal nor repeat what is true 
of another, when it will injure him*, unless for 
the purpose, and with the prospect, of bring- 
ing him to repentance, or of keeping him from 
injuring others. In all other cases, the law of 
love requires us to keep silence. As we should 
not report his faults to others to his injury, so 
we should not charge them upon himself, ex- 



Government of the Tongue. 103 

cept for his own good. That charity whicH "is 
not easily provoked," which "hopeth all things, 
endureth all things," requires us to forbear all 
threatening or censure, except for the purpose 
of his reformation, or at least of hindering his 
repeating the offence. All the benevolent 
affections of the christian religion prompt its 
possessors to address others in the language, 
tones and looks of kindness. And if this were 
done by all, a world of evil would be prevented. 
As such kind addresses are so effectual to melt 
the offender, to cheer the sad, to encourage 
the desponding, and to console the sorrowing, 
there is no estimating the good which they 
would accomplish. How excellent is that re- 
ligion, then, which commands and promotes 
this right use of the tongue ; and how lovely 
are they who are thus governed by its author- 
ity and influence. All must highly esteem this 
grace, however reluctant they may be to prac- 
tice it. 

We will now notice a few virtues which have 
more or less regard to God and our fellow men 
at large, but whose main and more direct in- 
fluence is to promote our oion welfare. We 
mention first, ^ 



104 ^Esthetic Piety, 

HuiynLiTY. 

This promotes reverence toward God, and a 
proper treatment of our fellow men. But it 
is still more productive of good to ourselves. 
The word which we translate humility, was 
originally used to signify a mean spirit. But 
inspiration gives it a very different meaning. 
Christian humility is a "lowliness of mind" 
arising from right views of our character and 
standing in the sight of God, especially of our 
frailty and dependence, our ignorance and sin- 
fulness. It is the opposite of pride and vanity, 
arrogance and boasting, self-righteousness and 
self-importance. Especially is it a sense of un- 
worthiness as to the approbation and favor of 
God. Though the humble saint has a firm 
hope of pardon and salvation, he takes no glory 
to himself on that account, but ascribes it all 
to the grace of God through the atonement of 
Christ. 

Humility is promoted by comparing ourselv es 
with the character and perfections of God. For 
we shall thus be led to exclaim with Job, "But 
now mine eye seeth thee : wherefore I abhor my- 
self and repent in dust and ashes." So also is it 



Humility. 105 

somewhat promoted by comparing ourselves 
with the more excellent of our fellow men. 
We are therefore exhorted, "In lowliness of 
mind let each esteem others better than them- 
selves." — Phil. 2 : 3. Yet this does not require 
us to esteem others better than they are, nor 
to consider ourselves worse than we are ; but 
to scrutinize our own failings more than those 
of others. A truly humble man is disposed 
to speak of himself as far inferior to others, 
while he is actually superior. But this is owing 
to the fact, that he is less disposed to search 
out the faults of others than his own, conse- 
quently he is less acquainted with them. And 
thus he appears to himself to be worse than 
they. When, therefore, we hear him speak 
thus, we should not accuse him of hypocrisy, 
as many do, any more than we should charge 
the apostle Paul with it, when he declares him- 
self to be "less than the least of all saints." 
When the Christian is most affected with a 
view of his own vileness, it seems to him as if 
no others could be so unworthy. 

If any doubt whether humility is a becom- 
ing and lovely grace, it must be because he 
mistakes its nature^ or hates to exercise it* 



106 ^Esthetic Piety. 

Either he aiSxes to it its heathen signification 
of meanness^ or supposes, as some erring re- 
ligionists do, that it consists in a shabby dress, 
a dejected look, or a cringing behavior, or in 
his native pride and self-consequence he scorns 
to take the place which properly belongs to 
him. Such a person loves not to practice hu- 
mility himself^ yet he does love to see it in 
others. And all men hate its opposites, such 
as pride and vanity, self-consequence and 
haughtiness, ostentation and insolence, how 
much soever they are inclined to deUght in these 
things themselves. Even when another has 
some distinguished excellence, they are dis- 
gusted if he is proud of it, and admire him, if 
he is not. How much more we admire a beau- 
tiful woman, if she seems unconscious of her 
beauty ; and a man of wealth or talents^ if 
he seems to be unmindful of them. How com- 
mendable are they, then, who, though heirs to 
a crown of glory, and a kingdom of eternal 
blessedness, will glory only in the cross of 
Christ. How amiable are they, who, by their 
humility, are assimilated to the meek and lowly 
One, who is "altogether lovely." And how 
estimable must that grace be to which God 



Self-denial. 107 

has made so many great and precious promises. 
"Before honor is humility." — ^Prov. 15 : 33 ; 
18: 12. "By humility and the fear of the 
Lord are riches and honor and life."- — 22 : 4. 
"He that humbleth himself shall be exalted." — 
Luke 18: 14. "God resisteth the proud, and 
giveth grace unto the humble." — 1 Pet. 5 : 5. 

SELF-DEIS^IAL. 

This is a refusal to gratify ourselves in what 
is forbidden, or in what would interfere with 
the higher interests of others. It has a con- 
nection with our duties to God and man, and 
yet is very important as regards our own in- 
terest. It is only in fact an abstinence from 
some little apparent good, to secure what is 
immensely greater. It is, therefore, not only 
a commanded christian duty, but a most impor- 
tant benefit. It is the very first step to be 
taken in the way of salvation. Said our Savior, 
"If any man will come after me, let him deny 
himself^ and take up his cross and follow me." — 
Matt. 16: 24. And it is a duty which will 
continue, as long as there are any evil desires 
or inclinations remaining. While the Christian 
remains imperfect, many selfish desires will 



108 -Esthetic Piety. 

nestle in his heart, and will need to be denied 
when he would do his duty. This is the main 
christian warfare that he has to wage through 
life. His duties both to God and man will re- 
quire a continual conflict with his remaining 
love of wealth, honor, ease and pleasure. Pa- 
tience, meekness, mercy, forgiveness, and many 
other and kindred virtues, will require him to 
resist his native inclination to malevolence, an- 
ger and revenge. And so great an amount of 
selfish and evil propensities remain in the ren- 
ovated heart, that no small effort must be made 
to overcome them. How fallacious, then, is 
the notion of some theologians, that we cannot 
act in opposition to our permanent evil incUna- 
tions. We must do so, or fail to enter the 
path of life. We must do so, or fail to walk 
onward and upward in the way of holiness. 

But let it not be supposed, that because a 
religious life is a self-denying one, it is conse- 
quently a dreary and painful one ; and is there- 
fore to be viewed with aversion and dread. Not 
at all. Self-denial is always amply rewarded. 
It is only giving up the less for the greater 
good. It is rather giving up not only what is 
evil and odious, but what is injurious, for what 



Sobriety. 109 

is far better for us. If we praise the man who 
makes some painful and mighty efforts for a 
while, that he may gain a competency for life ; 
or him who submits at times to some unpleas- 
ant regimens, that he may secure a longer and 
healthier life, how much more should we praise 
the Christian, who, by his self denial, not only 
escapes the world of wo, but secures both a 
happier life in this world, and in the world to 
come, "a far more exceeding and eternal weight 
of glory." 

SOBRIETY. 

There are two different words in the origi- 
nal Greek Testament that are translated sober. 
One signifies the opposite of intoxication by 
strong drink. But as intemperate drinking is 
so much condemned in the Bible, and in virtu- 
ous communities, and especially as so much has 
been said of late, through the press and on the 
platform, in praise of temperance, it is needless 
to prove its excellence here. Nor can any 
candid and intelligent persons doubt that the 
religion of Christ, which so solemnly enjoins 
temperance, is powerful to jDromote it. For 
regenerating grace has reformed its thousands 



110 Esthetic Piety. 

of inebriates, while few, if any, real Christians 
continue intemperate. A veteran lecturer on 
temperance says, "Out of many thousands of 
intemperate men who have signed the pledge 
under me, very few have kept it to the end, 
unless they became new creatures in Christ 
Jesus." — N, T. Observer, June 16th, 1859. 

But the other word signifies that sobriety 
which is opposed to undue moral excitement, 
and other irregularities of mind. Sometimes 
it is translated a "right mind." — Mark 5:15; 
Luke 8 : 35 ; sometimes "of a sound mind." — 
2 Tim. 1:7. It is incompatible with self-con- 
ceit and self-consequence; — Rom. 12: 3, and 
with extravagance of dress and immodesty of 
conduct. — 1 Tim. 2:9. It is the opposite of 
lightness and frivolity, and every excessive 
passion. And it is equally opposed to those 
wild, extravagant feligious notions, which are 
too common in our day. More piety would 
correct them. Sobriety is earnestness without 
undue agitation, and a serious gravity without 
sadness. It is a seriousness that is consistent 
with cheerfulness, and even joy. It is that 
sedate, well-balanced, considerate state of mind, 
which is best suited to the contemplation of 



SoBEIETY. Ill 

truth and duty, as well as to the promotion of 
our usefulness and welfare. Nor can it be 
doubted, that what the Gospel so often incul- 
cates, and its spirit so much promotes, is truly 
a christian grace. 

And the fitness and excellency of this grace 
is evident, in view of the high position to which 
saints are exalted. As "kings and priests unto 
God," as "the sons and daughters of the Lord 
Almighty," and as "heirs of God, and joint 
heirs with Christ," it ill becomes them to be 
frivolous and trifling, to flutter in gew-gaws, 
and to disport themselves in splendid and costly 
apparel, equipage or mansions. Equally unbe- 
coming to be intoxicated with the possessions, 
pleasures and honors of this life, while expect- 
ing an infinitely better inheritance on high, and 
charged in the meantime with high momentous 
duties — duties the more faithfully they perform, 
the greater will be their eternal reward. If 
any think sobriety is unlovely and repulsive, it 
must be because they associate seriousness with 
sadness and gloom ; and happiness only with 
levity and merriment. Whereas, the most in- 
tense enjoyment is felt, when the mind is the 
most calm and sedate. All the holy on high 



112 ^Esthetic Piety. 

are perfectly serious, yet perfectly happy. 
And so the holy on earth may be most sober 
and solemn, while unspeakably happy in the 
service of God, and in the hope of the "full- 
ness of joy," and "the pleasures forever more 
at God's right hand." What folly, then, to 
shrink from sobriety, as if it were incompatible 
with present enjoyment. 

HEAVENLY-MIlSrDEDNESS. 

This consists in giving our thoughts, desires 
and efforts, habitually and mainly to "things 
heavenly and divine." It is commanded by 
Christ, "Lay not up for yourselves treasures 
upon earth ; but lay up for yourselves treas- 
ures in heaven — for where your treasure is, 
there will your heart be also." — Matt. 6:19- 
21. It is urged also by the apostle Paul, "Set 
your affections on things above, and not on 
things on the earth." — Col. 3 : 2. But it cannot 
be intended in these and similar passages, to 
forbid all attention to worldly affairs. For, 
as we shall show hereafter, some attention to 
them is both needful and commanded. Such 
passages are figurative, and do but teach us in 
strong language, that we should be far more 



Heayenly MIjS^DEDNESS. 113 

attentive to our heavenly, than to our earthly- 
interests, because they are infinitely more val- 
uable. 

Now that such heavenly-mindedness is wise, 
and well becomes the people of God, is most 
manifest. What can be wiser than to devote 
most attention and effort to the attainment 
and increase of our highest interest ? And 
when it is secured, what is wiser than to give 
it our chief affection ? What is more becom- 
ing '^he sons of God," than to keep in mind 
their high and heavenly birth, and their rich 
and glorious inheritance ? How unbecoming 
for "the children of a King," to have no higher 
musings, and no higher aspirations, than hostlers 
and hodmen, paupers and beggars ? What 
folly in a man who is just ready to step into a 
vast estate, to be giving his chief attention, 
anxiety and effort, to some sixpenny enter- 
prises ? What folly in those who are about to 
drink from the fountain of life, a "fullness of 
joy," and "pleasures forever more," to be 
always in eager hunt for the impure, unsatisfy- 
ing puddles of earthly enjoyment ? Oh, how 
much do many professors of religion degrade 
themselves, by talking eternally about the 



114 JEsTHETio Piety. 

fashions and amusements of the day, about 
rich dishes and splendid dresses, about worldly 
distinctions and worldly gains. How much 
more would they honor themselves and their 
christian profession, if they would speak as 
much about the ordinances of God's house, the 
delights of his service, the bread that comes 
down from heaven, the robes of a Savior's 
righteousness, the ornament of a meek and 
quiet spirit, the high honors which God confers 
upon his children, and the infinite riches of his 
saving grace. 

But heavenly-mindedness is estimable, not 
merely because it is a lofty tone of mind, well 
befitting the children of the Most High ; but 
because it is a state of high enjoyment in the 
present Ufe. "Godliness is profitable unto all 
things, having promise of the life that now is, 
as well as of that which is to come." — 1 Tim. 
4:8. It is emphatically so in this case, as the 
more the Christian contemplates his inheritance 
on high, as well as the infinite grace that makes 
it his, the more by anticipation does he now 
enjoy it. The better also does he bear the 
afflictions and sorrows incident to the present 
life. Moreover, the more he sets his afiections 



Diligence in Tempoeal Duties. 115 

on things above, the more ho will grow in 
grace. Consequently, the more he will enjoy 
of heaven below, and the higher will be his 
seat in heaven above. He, then, who gives his 
anxiety and labor mainly to "lay up treasures 
on earth," 

"Resembles ocean into tempest wrought 
To waft a feather, or to drown a fly." 

DILIGENCE IN TEMPOEAL DUTIES. 

While many professors of religion are cen- 
sured by the world as laboring too eagerly for 
the things of this life, others are equally cen- 
sured for being too neglectful of them. Many 
insist that Christianity requires its votaries to 
spend so much time in religious duties, as not 
to leave enough for the promotion of their 
temporal interests. But it will be seen, that 
religion requires a proper portion of attention 
to the concerns of both worlds. It requires 
us to be "Not slothful in business, fervent in 
spirit, serving the Lord." — Rom.- 12: 11. It 
does indeed require us to give our first and 
chief attention to our spiritual interests ; to 
"Seek first the kingdom of God and his right- 
eousness," and to "labor less for the meat which 
perisheth, than for that which endureth unto 



116 Esthetic Piety. 

everlasting life." And how reasonable, that 
what is most important should have the most 
attention. Besides, the Christian is required 
to spend no more time in that "godliness which 
is profitable unto all things," than the most of 
sinners do in unprofitable, pernicious devotion 
to sin and Satan. While the faithful Christian 
is often the more strenuous, when engaged in 
his secular concerns, that he may gain the more 
time for the service of God. Again, much of 
his duty to God can be done while he is occu- 
pied in worldly employments. Thus he is "not 
slothful in business," while at the same time, in 
tongue or heart he is "serving the Lord." For 
much of his employment is such, that his mind 
may be active on high, while his hands are 
busy below. Besides, his needful secular busi- 
ness should be a part of his religion. He should 
attend to it as a duty which God requires of 
him. And how much better is an activity thus 
prompted, than that whose motives are riches, 
or pleasure, or fame. 

Man was made for action. Idleness injures 
his health, his mind and morals. And in gen- 
eral, he needs to labor, for the proper support 
of himself and family. These truths are so 



Diligence in Business. 117 

self-evident, that all are ready to condemn the 
lazy and the lounging ; and equally ready to 
praise the active and industrious. We need 
not labor, then, to prove that diligence in busi- 
ness is an excellent virtue. But we do need, 
perhaps, to show more fully than we have, that 
it is truly a christian virtue. For many insist 
that religion leads to idleness and sloth, quoting 
the example of some in proof of their position. 
Nor will it be denied, that many who profess 
religion are altogether too indolent. But it is 
not rehgion that makes them so. On the con- 
trary, if religion does not make the lazy dili- 
gent, it is because it has not had its full and 
appropriate effect upon them. A slothful 
Christian is as great a solecism as a disobedient 
or dishonest Christian. No book condemns 
the sluggard and the idler, or applauds the dil- 
igent man, more than the Bible. Numerous 
denunciations of the one, and commendations 
of the other, are found in the single book of 
Proverbs. And Paul inculcates industry in the 
strongest terms. He says, "For when we were 
with you, this we commanded, that if any 
would not worJc^ neither shoidd he eat. For 
we hear that there are some which walk among 



118 Esthetic Piety. 

you disorderly^ working not at all^ but are 
busy-bodies. Now them that are such, we 
command and exhort by our Lord Jesus Christ, 
that with quietness they worJc^ and eat their 
own bread." — 2 Thess. 3 : 10-12. Again he 
says, "Let him that stole, steal no more ; but 
rather let him labor^ working with his own 
hands the thing which is good, that he may 
have to give to him that needeth." — Eph, 4 : 
28. And again, "But if any provide not for 
his own, especially for those of his own house, 
he hath denied the faith, and is worse than an 
infidel."— 1 Tim. 5 : 8. Thus we see that 
Christianity requires us to be industrious, both 
for the support of ourselves, of our families, 
and of the needy. Those who fail to do so, 
are far, very far, from acting like Christians. 

CHRISTIAN CONTENTMENT. 

While Christianity enjoins that diligence 
which "maketh rich," it forbids a man to be 
"greedy of gain." It does not condemn him 
for having riches, but for that inordinate love 
of them which is "the root of all evil"— that 
desire and resolution to be rich which expose 
bim to "temptation and a snare, and to many 



Cheistian Contentment. 119 

foolish and hurtful lusts, which drown men m 
destruction and perdition." — 1 Tim. 6:9. It 
allows, nay, it requires, him to gain all he can 
by proper means for his own comfort, for sup- 
plying the wants of the needy, and for ad- 
vancing the kingdom of Christ among men. 

Christian contentment is the opposite of cov- 
etousness, fretfulness and murmuring, as to our 
worldly possessions. It is neither indifference 
nor discouragement. It is neither indolence 
nor love of ease. It is not inconsistent with 
ardent desire and ardent efforts to improve 
our present condition. But it is a cheerful ac- 
quiescence in the providence of God, when 
such desires and efforts are defeated. It is the 
absence of that undue anxiety for the posses- 
sions, pleai5ures and honors of earth, which is 
so painful under Divine restraints. It is a sub- 
mission to, and a trust in, that providence which 
orders all things in righteousness, wisdom and 
goodness. It is that, too, which prevents our 
envy of those who have what we desire. 

Many of the impenitent have what is called 
contentment. But it has not a christian origin. 
They have less eagerness for worldly good than 
some others, nay, than some worldly professors. 



120 Esthetic Piett. 

But it arises from indifference or sloth, or the 
want of enterprise. While christian content- 
ment arises from that heavenly-mindedness 
which "sets the affections on things above, and 
not on things on the earth" — from a view of 
the utter emptiness of earthly good, as com- 
pared with a treasure in heaven ; also from 
resignation to the will of God, as expressed in 
his providence. The saint is therefore much 
more anxious to enhance his spiritual, than his 
temporal welfare. He "seeks first the king- 
dom of God and his righteousness," believing 
that, if he is diligent in the appropriate means^ 
"all things needed will be added unto him." 
And having made all suitable efforts to gain 
this world's goods, for the purpose of promo- 
ting the comfort of himself and family, the sup- 
ply of the needy, and the support and spread 
of the Gospel, he leaves it contentedly with 
God to determine how far his efforts shall suc- 
ceed. And he is the more contented, as he 
suffers so much less, and enjoys so much more, 
than he deserves ; and because he believes his 
privations will not only redound to God's glory, 
but will "work together for his good;" yea, 
will "work out for him a far more exceedino^ 



Christian Contentment. 12i 

and eternal weight of glory." He is the more 
contented, too, because he believes, that just 
so soon as his privations have answered the 
purpose of Divine goodness, his wants will be 
supplied ; and that God will give all the good 
thinscs of this life which are needful to his ulti- 
mate welfare. 

To all considerate and candid minds, it must 
be evident that the contentment here described 
is a most excellent and amiable grace. It be- 
comes the position and prospects of the Chris- 
tian. It exhibits a proper comiDarative value 
of things earthly and things heavenly. It ex- 
hibits a proper resignation to the wise and 
benignant sovereignty of God, and a proper 
reliance on his promises. How much more 
magnanimous and lovely, to submit calmly 
under thwarted purposes and disappointed 
hopes, than to fret and repine under them. 
And how much more agreeable and worthy of 
esteem is he who is cheerful and satisfied with 
the small amount of earthly goods which the 
Lord has allotted him, than he who makes him- 
self, and all around him, wretched by his dis- 
content and murmurs. 



122 -Esthetic Piety. 



CHRISTIAN JOY. 



The last grace which we shall here consider, 
is a pleasure derived from the contemplation 
of present or expected good. A moderate de- 
gree of it is usually called gladness. Christian 
joy is a rejoicing in spiritual good. It is called 
in Scripture, "Joy in the Holy Ghost,"#— Rom. 
14: 17; and "The fruit of the Spirit,"— Gal. 
5 : 22 ; because it is that divine agent which 
gives us a heart to rejoice over spiritual bless- 
ings. For the unconverted have no deUght at 
all in them. It is also called "The joy of 
faith," — Phil. 1 : 25 ; because it is on condition 
of faith in Christ, that any have a title to such 
blessings. But joy is more immediately con- 
nected with hope. The Christian rejoices 
mainly because he hopes he has "access by 
faith" to them. — Rom. 5:2. 

It is surely becoming for the Christian to re- 
joice, when he has so much good in possession 
and in prospect. The thunders of Sinai are 
hushed^ and "the voice of free grace" is heard 
by him from Calvary. His sins are forgiven, 
and death and hell, which once terrified, now 
cease to alarm him; for now they "have no 



Christian Joy. 123 

more dominion over him." The bands of sin 
are broken, and he has come into the glorious 
liberty of the children of God." Through re- 
newing grace he is brought to "dehght in the 
law of God ;" and finds "m keeping his com- 
mands there is great reward." And he has 
the promise, that "all things," even his sorest 
trials in life, shall be overruled for his higher 
good, and eventuate in his "far more exceeding 
and eternal weight of glory ;" that death itself, 
so terrible to the impenitent, shall be to him 
an infinite gain, ushering him into "the fullness 
of joy, and pleasures forever more at God's 
right hand." Why, then, should he not re- 
joice? Who else has so much occasion for 

joy? 

And christian joy is not only proper and be- 
coming, it is most precious and desirable. It 
is a happy, delightful emotion. The word is 
used to express the highest enjoyment that is 
felt on earth and in heaven. How false the 
notion of the world, then, that Christians are 
in general a gloomy and dejected set ; and 
that those who would embrace religion must 
bid adieu to all earthly enjoyments, and lead 
a cheerless, unhappy life. Doubtless many a 



124 Esthetic Piety. 

saint appears too sad and melancholy ; some by 
reason of an ascetic temperament, and others 
by erroneous views of the nature of true piety. 
And others again are not as joyous as they 
ought to be, because they are not as pious as 
they ought to be. Such should pay more heed 
to the command of Christ, "Ask, that your 
joy may be full." 

But the error is mainly on the part of the 
impenitent. They confound sobriety and seri- 
ousness with dejection. N"or do they consider 
that godly sorrow for sin is far overbalanced 
by the happy hope of a final deliverance from 
its punishment and power. But as Christians 
have far more occasion than others to rejoice, 
and as they are so often commanded to rejoice, 
to ''rejoice and be exceeding glad," — Matt. 5 : 
12; to "rejoice evermore^'* — 1 Thess. 5 : 16; 
can it be that they fail to do so ? No ! many 
are the declarations of God's Word, that they 
do rejoice. Peter tells us, that even when 
' they are in heaviness through manifold temp- 
tation, they "greatly rejoice," even "with joy 
unspeakable and full of glory." — =1 Pet. 1 : 6- 
8, And the testimony of inspiration is con- 
firmed by observation and experience. On 



Christian Joy. 125 

comparing the pious with the wicked, we shall 
find the former no less joyful than the latter. 
They have less hilarity and mirth. They may 
be more sedate and solemn. But they will be 
seen to enjoy more peace of mind, more cheer- 
fulness, and more solid and uniform mental en- 
joyment. And every real Christian will tell 
you he is much happier since, than he was be- 
fore, his conversion. 

The foregoing graces and virtues are not all 
that belong to Christianity. But they are 
abundantly sufficient, we think, to show that 
this religion, as a whole^ is most lovely and 
beautiful, most excellent and commendable, 
and "worthy of all acceptation." And the fore- 
going view of our subject leads us to the 
folio win or 

o 

COIS^CLUSIOX. 

Christianity is the most efficient agency for 
the amelioration of man's condition in life, 
whether individually or socially^ morally or 
politically considered. It is the only source 
from which genuine personal refinement, and 
moral virtue, can originate. We might as well 
expect a bird to walk on artificial legs, or to 



126 Esthetic Piety. 

fly with artificial wings, as that men will be- 
come refined and virtuous, benevolent and use- 
ful, without the spirit and principles of vital 
and practical godliness to prompt and to guide 
them. It is indeed true, that many professors 
of religion are sadly defective in these christian 
graces. But they are truly religious only so 
far as they do have them ; and so far as they 
are defective in them they are m-eligious. 
They may be defective in these things, and yet 
be Christians. But they will be thus far im- 
perfect ones. While, if they are utterly desti- 
tute of them, they are alike destitute of real 
religion. And so far as Christianity does pre- 
vail to superinduce upon us its graces and vir- 
tues, it promotes our individual happiness, our 
respectability and usefulness among men. Nor 
is it necessary to add, that it is the only thing 
that will save us from final wrath, and secure 
us eternal bliss. Thus we see, that in the full- 
est sense of the words of the apostle, Chris- 
tianity or "godliness is profitable unto all things, 
having promise of the life that now is, and of 
that which is to come." 



CHAPTER II. 



SHOWING HOW AND WHY THE PEOPLE OF GOD 
SHOULD STRIVE BOTH TO ATTAIN AND TO 
EXHIBIT THE EXCELLENCIES OF THE CHRIS- 
TIAN RELIGION. 



Hitherto we have been treating our subject 
theoretically, to show that Christianity, in all 
its elements, is worthy of the approbation, ap- 
plause and love of all men ; and believe we 
have succeeded. But we shall next attempt to 
treat it practically, for the purpose of urging 
upon the people of God the duty of cultivating 
to the utmost, all the duties and graces of the 
christian religion ; and likewise, the duty of dis- 
playing them before the world. That it is their 
duty to do both, is most evident. For the law of 
Christ requires them to have all the elements 
of godliness in perfection. Nor can they ex- 
cuse themselves in the least for their deficien- 
cies by pleading inability, since such as it is, 



128 Esthetic Piety. 

their inability is itself a sin. Much less can 
they excuse themselves for not striving all they 
can to fuljfil the Divine requirement. And it is 
equally evident, that they should not only pos- 
sess all the characteristics of religion, but 
should exemplify them as much as possible to 
others. For while Christ forbids them to make 
a display of piety for the sake of securing ap- 
plause to themselves, he commands them to do 
it for the purpose of glorifying God, and of 
benefitting their fellow men. "Let your light 
so shine before men," he says, "that they may 
see your good worJcs^ and glorify your Father 
which is in heaven." — Matt. 5:16. And by 
his apostle he says, "Let every one of us please 
his neighbor for his good to edification." — 
Rom. 15 : 2. Nor in anything can we please 
others more to their benefit, than in commend- 
ing religion to them by a holy and amiable ex- 
ample. There is no need, then, of argument, 
in proof of this duty. We •need only to urge 
Christians to discharge an obligation which is 
already evident. But as many of them are apt 
to suppose themselves less deficient in this duty 
than they are, it will be mainly needful to no- 
tice some of those particular instances and 



How TO BE Cultivated, a.xi> Why. 129 

ways ill which they are apt to be deficient ; 
and then to urge the importance, means and 
motives of preventing such deficiency. 

1. Many fail to exemphfy all the excellencies 
of Christianity, not so much by intention, as 
through the injluence of remaining evil im- 
pulses and habits. The peculiar and strong 
inclinations of the sinner are apt to re-appear 
after his conversion. They are conquered and 
crippled, bat not annihilated. And he often 
fails to restrain them as he ought. Some per- 
sons have certain unpleasant oddities, or singu- 
larities of manner, before conversion, which 
they afterwards fail to correct. Some fail to 
do so through thoughtlessness, while others re- 
tain them purposely, perhaps, and even foster 
them, in hopes of thereby securing more a^ ucn- 
tion from others. A striking case of the kind 
is found in Lorenzo Dow. Such oddities may 
sometimes benefit a man, by setting off his 
talents to advantage by contrast. But they 
are blemishes on the Christian's character that 
prevent his exhibiting the full loveliness of re- 
ligion, and should therefore be removed. For 
though they help him some personally, they 
injure religion much. Converts should be 
8 



130 .^THETic Piety. 

mindful that regeneration leaves in them many 
propensities and habits which they should be 
resolute and vigorous in correcting. It is thus 
that they should "grow in grace," and "build 
up themselves on their most holy faith." And 
they should be urged the more to do so, by 
the fact that the world is watching with eagles' 
eyes to find some fault in them, for which to 
vilify and discard religion. They should strive, 
then, to eschew, as far as possible, all things 
which might furnish the enemies of the cross 
a pretext for such opposition. 

2. Many fail of exemplifying all the excel- 
lencies of religion, through indifference or care- 
lessness^ as to the opinion of others. While 
some are over-anxious about their reputation, 
and even attempt to advance it by improper 
means, these neglect to prevent reproach and 
to secure reputation by proper means. Rep- 
utation is not the principal thing ; nor should 
it ever be sought at the sacrifice of duty or 
usefulness. Yet it is very important to our 
own welfare, and more so to the welfare of 
others, when sought in the way of righteous* 
ness. Too many Hve as if faith and repentance 
were their only duties, and as if, having been 



How TO BE Cultivated, and Why. 131 

forgiven and born again,' they have done all 
they need. But thus far they have only hegu7i 
their work. They act as inconsiderately as a 
farmer, who should think it enough to purchase 
and clear his land ; while this is but a prepara- 
tion for a life-long of planting and weeding, re- 
pairing and improving his premises. In all 
temporal interests, men aim at progress, in- 
crease, amelioration. The merchant seeks to 
enlarge his stock and extend his trade. The 
mechanic strives to increase his skill and dis- 
patch, and to enlarge his business. The hus- 
bandman endeavors to enrich his soil, to secure 
better seed, better implements, and better 
stock — and thus to increase his convenience and 
comforts for life. And why should " the chil- 
dren of this world be wiser in their genera- 
tion, than the children of light ?" Why 
should saints neglect to improve their hearts 
and characters, while such great improvements 
need to be made? One grand purpose for 
which Christ died, was to "purify unto him- 
self a peculiar people, zealous of good works." 
Tit. 2: 14. And one of the principal things for 
which the gospel ministry was established, is 
the perfecting of the saints." — Eph. 4: 11, 12, 



C( 



132 ^:thetic Piety. 

IIow important, then, that all seek to accom- 
plish the object bj " cleansing tliemselves from 
all filthiness of the flesh and spirit, perfecting 
holiness in the fear of God." — 2 Cor: 7, 1. It 
is important to their own welfare, both in the 
present and future world. But the motis^e 
which we would urge mainly, is that it would 
increase their usefulness among their fellow 
men. It would enable them to make fuller ex- 
hibitions of the beauty and loveliness of reli- 
gion, thus winning sinners to Christ and salva- 
tion. And if all Christians acted thus, how 
many more would, ^' vvithout the word, be won 
by the conversation of the v>4ves," not only, 
but by that of others, '' while they behold their 
chaste conversation coupled with fear — even 
the ornament of a meek and quiet spirit, which 
is in the sight of God of great price." — 1 Pet. : 
3, 1-4. 

And yet some professors of religion seem, 
purposely to eschew several of the blander and 
benigner christian graces, from a mistaken no- 
tion that they savor of insincerity, pretence and 
false show. They are like the clergyman who 
said it was beneath the dignity of a Christian to 
be a gentleman. They despise suavity and po- 



How TO BE CCLTITATED, AXD WhY. 133 

liteness, and assume a blunt, brusque manner, 
for the purpose of showing, as they say, that 
they are unostentatious, honest, and sincere. 
But how unwise to suppose that a rough and 
rugged aspect is most indicative of humility 
and truth. And how strange, that they should 
deem it their duty to -act towards others in a 
way calculated to disgust and offend them, 
while the direction of the Bible is, "Let every 
one of us please his neighbor, for his good to 
edification. For, even Christ pleased not him- 
self."— Rom. 15 : 2, 3. And if these professors 
were to copy more fully " the meekness and 
gentleness of Christ," how much better they 
would exhibit that " simplicity and godly sin- 
cerity" which the gospel enjoins ; and how 
much more they would commend themselves 
and the religion they profess, to the impenitent 
around them. 

3. Others fail through the loant of symmetry 
in their christian character. They are compar- 
atively punctilious and thorough in some du- 
ties, while they are very defective in others ; 
and they seem to think with certain Jews whom 
Christ reproved, that by extra attention to fa- 
vorite duties, they can purchase exemption 



134 ^Esthetic Piety, 

from others. But Christ teaches this to be 
impossible. He says, " These things ought ye 
to have done, and not to leave the other un- 
done." — Mat. 23 : 23. Evidently the weightier 
matters of the law" should have our chief atten- 
tion. Yet the minutest duties, or those like 
the tithing of mint and anise and cummin, 
should not be left undone. Complete symme- 
try of christian character requires the pres- 
ence of all the christian graces in their proper 
proportions. This symmetry is the more diffi- 
cult to be obtained, because the more we en- 
gage in certain duties, the more important they 
seem to us; while the more we neglect our 
other duties, the less we feel their importance. 
This is the reason why some religionists are 
very exact in certain services, and feel much self- 
condemnation when they omit them; while 
they are very neglectful of other services 
equally important, without feeling much com- 
punction for being so. They should, therefore, 
give the case a more extensive and accurate 
attention. 

It is lamentable, that there is so much lack of 
care as to this completeness of christian char- 
acter,* One man will be found to be very zeal- 



How TO BE CULTIYATED, AND WhY. 135 

ous and active in promoting the conversion of 
sinners. His prayers for them are fervent, his 
warnings solemn, and his entreaties earnest and 
tender. And yet this man will afterwards be 
found to be very selfish, penurious, narrow- 
minded, and hard in his worldly transactions. 
Another is very conscientious and punctilious 
in the service of God, and rigidly honest in 
his dealings with his fellow-men. But he is 
passionate and hasty ; and when excited, is 
severe and abusive in his speech. Others, 
"again, are kind hearted and hberal, in relieving 
the needy ; and yet they are neither cautious 
not to invade the rights of others, nor prompt 
in paying their dues. There ar^ also, many 
other respects in which Christians too often 
betray great inconsistencies of character. And 
such cases are the more to be deplored, because 
the more eminent their excellence in some vir- 
tues, the more conspicuous their defects in 
others. This truth is graphically expressed by 
Solomon : " Dead flies cause the ointment of 
the apothecary to send forth a stinking savor ; 
so doth a little folly him that is in reputation 
for wisdom and honor." — Eel. 10: 1, How 
repulsive would be a shabby and filthy garment 



136 JEsTHETic Piety. 

upon one who is otherwise nentlj and superbly 
dressed ? And so, the more brilliant and 
beautiful a picture, the more deforming by con- 
trast would be a foul blot upon it. So also is 
any moral defect in a character otherwise ex- 
cellent. It would shock us far more to hear a 
saint, than a sinner, swear. The fact, then, that 
Christians are eminent for some traits of piety, 
instead of releasing them from others, furnishes 
additional reason why they should be eminent 
in all. Paul, accordingly, says, " Therefore, as 
ye abound in every thing, [thence enumerating 
several christian duties,] see that ye abound in 
this grace also." — 2 Cor. 8 : 7. And in anoth- 
er place hepays, " Whatsoever things are true, 
whatsoever things are honest, whatsoever things 
are just, lohatsoever things are pure, whatsoever 
things are lovely, whatsoever things are of good 
report ; if there be any virtue, or if there be 
any praise, think on these things,^^ — Phil. 4 : 8. 
That is, give attention to the practice of these 
things. Here, then, we are charged to secure 
and exemplify all that is beautiful and lovely in 
the christian religion. 

It is the more important that Christians 
should secure all possible completeness, con- 



HOM' TO BE CULTITATED, AXD WuY. 137 

sistency and symmetry of character, because 
the impenitent are more ready to notice the 
omissions than the performances of religions 
duties ; and more especially, because they are 
apt to regard such omissions as evidences of 
hypocrisy. For the purpose, then, of com- 
mending religion to the impenitent, instead of 
deepening their prejudice against it, the Chris- 
tian should ever strive to be " perfect and en- 
tire, wantino: nothino^." 

4. But many fall far short of this perfection 
of character, through an erroneous comparison 
between the importance of duties to God, and 
duties to men. Some seem to think that, if 
they are sufficiently punctual in the duties jof 
godliness, they may pay but little regard to the 
duties of morality. And it is, indeed, true, 
that duty to God should have our first and fullest 
attention. The command enjoining it is, there- 
fore, called by Christ *' the first and great com- 
mandment.'' We should ever bear it in mind, 
that such are his high perfections, and such our 
relations to Him, as our Creator, Upholder, 
Benefactor, Ruler and Judge — that as all we 
have to enjoy or suffer here, and all we have to 
fear or hope for in the world to come, must be 



138 Esthetic Piett. 

received from him, He should have our su- 
preme affections and our best services. These 
we should render Him out of principle, as well 
as out of " respect unto the recompense of the 
reward," and do it, however much it might 
prejudice us in the view of our fellow-men. But 
it will not sink us in the intelligent judgment 
of any. If they see us rendering, out of prin- 
ciple, the service and affection which we verily 
believe is due to God, they cannot but honor 
us for acting thus conscientiously. Indeed, it 
would sink us in their estimation, if they saw 
us acting otherwise. We should, therefore, be 
the more faithful in our service to God, that we 
may reflect the more honor on his holy reli- 
gion. 

But while we say this, we are aware that 
many of the impenitent are wont to express no 
little disgust at those who are zealous in the 
service of their Maker. Yet we believe that 
much of this odium might be avoided, by a 
more quiet and more unobtrusive manner. 
Many render their acts of religion unnecessari- 
ly offensive, by their needless "parade or ado, 
officiousness or egotism. In our private devo- 
tions, we are directed not only to " enter into 



How TO BE Cjltivated, and Why. 139 

our closets," but to " shut the door ;" that is, 
to be as retired and secret as possible in per- 
forming them. And in our social and public 
devotions, we should avoid all needless con- 
spicuity. In this, and in all our other duties, 
we should " seek to be seen of men" no farther 
than it is necessary to a faithful discharge of 
them, and a due exemplification of the excel- 
lence and worth of religion. And the best 
way to secure the right manner^ is to have the 
right motive. Those who desire to " be seen 
of men," only that they may '' have glory of 
men," will be likely to make an improper dis- 
play of their professed piety, and thus to de- 
feat their own object, by waking the disgust 
rather than the praise of others. While those 
who wish to secure only the approbation and 
fevor of God, and to recommend religion to 
others, will be likely to do their duties in that 
quiet and unobtrusive manner which will win 
for them the approbation and praise of behold- 
ers. If they " seek not their own profit, but 
the profit of many, that they be saved," they 
will most likely be guided by a sound discre- 
tion, in adopting not only the manner, but also 
the time and circumstances in which they can 



140 u3^sTHETic Piety. 

make tlie most favorable impression on others, 
by discharging their duties to God. 

We have said that God should have our su- 
preme love, with our first, best services. Yet 
Tve venture to add, that our duties to our fel- 
low-men are no less imperious ; and should have 
no less of our time and attention. Not, hovv- 
ever, that creatures have equal claims with their 
Creator. Far from it. They have some rights, 
it is true, concerning Vv'hich they can demand 
justice at our hands. But these are few. 
And yet, if we invade even these^ we sin more 
against God than against man. For we are 
bound to respect these human rights, mainly be- 
cause our Supreme Ruler commands us to do 
so. Accordingly^ when David confessed his 
most grievous sins against Bathsheba and 
Uriah, he said to God, " Against thee, thee 
only^ have- 1 sinned, and done this evil in thy 
sight,"— Ps. 51, meaning that his offence against 
them was as nothing, in comparison with that 
of his thereby disobeying his Maker, And ac-^ 
cording to this, are the words of Paul : '^ When 
ye sin so against the brethren, and wound their 
weak conscience, ye sin against Christ." — ^1 Cor : 
8, 12, To thisj too, accord his commands: 



How TO 5E Cultivated, and Why. 1-11 

" Whatsoever ye do, do it heartily, as to the 
Lord and not unto man." — Gol. 3 : 23, and 
'' that no man go beyond or defraud his bro- 
ther in any matter ; because the Lord is the 
avenger of all such. He, therefore, that despi- 
seth, despiseth not man, but God." — ^1 Thess., 
4 : 6, 8. Injuries to man, then, are sinful, main- 
ly because they are violations of divine author- 
ity, and tend to thwart the benevolent appoint- 
ments of God. He, therefore, punishes murder 
as severely as blasphemy. 

Here, then, we have the most important rea- 
son for giving much attention to the duties of 
morality. Yet I fear it is overlooked by many. 
They seem to reason, that ns God is infinite, and 
men iinite, therefore if they do their duty to 
him, it is comparatively unimportant that they 
do it to others. Whereas, they should consid- 
er that this infinite God has enjoined our du- 
ties to our fellow men, as solemnly as those to 
himself; and that of the ten commandments 
comprising these duties, more than half of the 
number relate to morality; also, that though 
Christ said the command which included all we 
owed to God w^as " the first" and emphatically 
"great commandment," yet he added, that the 



142 -Esthetic Piety. 

one which comprises all we owe to men, " is like 
unto it." Mat. 22: 39. It is "like unto it," 
both in importance and authority. 

And there are other reasons why our moral 
duties should occupy much of our time and at- 
tention. One is, that these duties are more nu- 
merous and diversified, than those due to God. 
The latter have but one object, the Lord of all. 
And our relations to him, though momentous, 
are few. Consequently, our services to him 
are correspondingly few in kind and form, 
though they should be rendered constantly. 
While the objects of our moral duties are num- 
berless, and our relations to them various. 
Proportionably numerous and multiform, then, 
are our duties to our fellow-men. We need, 
therefore, much care and watchfulness, in order 
to know what, according to our varying rela- 
tions, conditions and circumstances, " our hands 
should find to do ;" and no little moral energy, 
in order to " do it with our might." 

Another reason why we should give much, 
and particular attention to the discharge of our 
duties to our fellow-men, is that more notice is 
taken of these by others, than of those that are 
due to God. Much of the service which we 



How TO BE Cultivated, and Why. 143 

should render to Him, is silent and unseen. 
And the most of mankind care less how we 
treat God, than how we treat our fellow-crea- 
tures. They spy out with a telescopic and mi- 
croscopic eye, all the failures of Christians to 
deal righteously and kindly with their fellow- 
men, and proclaim them with trumpet tongue. 
This, then, is a most weighty reason for watch- 
ing against such failures, lest we bring dishonor 
on our religion ; and for striving to be so 
faithful in these duties, " that he that is of the 
contrary part may be ashamed, having no evil 
thing to say of us." — Tit. 2 : 8. For in no way 
can ' we more effectually convince gainsayers, 
than by exhibiting a consistent piety toward 
God, joined with a complete fulfilment of all 
our domestic, social and moral duties. 

But some, w^e fear, are the more lax in moral 
duties, for fear that they shall trust to them 
for salvation. They hear others avowing such 
reliance, declaring their expectation of heaven 
because they are industrious and sober, just and 
kind. They also see such to be the more punc- 
tilious in morality, and making more parade of 
it, because of this expectation. And they seem 
to think that in order to eschew the dansferous 



lU -Esthetic Piety. 

hop3 of the moralist, they must eschew also his 
punctuality in moral duties. Whereas, they 
need not shun his example, in order to escape 
his dangerous error. And they are just as 
much bound to do all their duties to their fel- 
low-men, as if they could gain salvation there- 
by. They should be urged to them by other 
motives than their own welfare. They should 
do them because God commands them, because 
they "are good and profitable unto men," and 
because it is necessary to convince others of 
their sincerity in the service of God. For, as 
we have just said, the world will judge of a 
man's religion less by his piety toward God, 
than by his morality among men. For they 
will ask with the apostle, '' He that loveth not 
his brother whom he hath seen, how can he 
love God whom he hath not seen." — 1 John 4 : 
20. And the more we love and serve God un- 
derstandingly, the more we should be inclined 
to love and to benefit our fellow-creatures, both 
out of regard to his commands, and out of 
desire to recommend his blessed religion. We 
should be the more attentive to moral duties, 
in order to exemplify its tendency to improve 
the affections, and thus to advance the welfare 
of humanity. 



How TO BE Cultivated, aih) Why. 145 



It is boasted by some churches, that there is 
more attention to moral duties, especially to 
civility, sociability and refinement, and less that 
is harsh and repulsive among tJiem^ than among 
the more sternly orthodox. And there is rea- 
son to fear that many evangelical Christians are 
giving too much occasion for such a boast. 
Yet there is nothing in the creeds or establish- 
ed usages of the orthodox, that is unfavorable 
to refinement of taste, kindness of heart or 
suavity of manners. On the contrary, genuine 
orthodoxy requires us to embody in our religion 
all that is true and honest, all that is just and 
pure, all that is lovely and of good report. 
Every evangelical Christian, then, however 
stern his theology and rigid his morals, should 
feel himself at liberty, or rather should feel 
himself hound to cultivate all that is lovely in 
human conduct ; all of which is actually done 
by many whose orthodoxy is most strenuous. 
And well were it for the honor of Christianity, 
if it were done by all. The more valuable a 
substance, the more worthy it is of being pol- 
ished. Why, then, should evangelical piety 
wear a rough surface ? 

5. Others, again, are failing to exhibit the 
9 



146 Esthetic Piety. 

fiill beauty and loveliness of religion, hy dis- 
charging its duties in a faulty manner. For 
there are wrong ways of doing right things. 
And we are required to " abstain" not only 
from evil itself, but " from all appearance of 
evil."— rl Thess. 5 : 22. Yet many fail to do so. 
Their manner seems to indicate a wrong pur- 
pose or motive. Some make so much parade of 
their piety as to disgust others at their seeming 
ostentation, self-righteousness, and spiritual 
pride. Some, in doing good to others, seem in 
their manner to be " sounding a trumpet before 
them, that they may have glory of men." 
And others bestow their gifts in such a way as 
would show that their purpose was less to ben- 
efit the receiver, than to make him feel his de- 
pendence and obligation. And, to a delicate 
mind, the donations thus made are more cruel 
than kind. Kindness, to he kindness, should be 
done in a kind manner. Nor is the error here 
alluded to, always intentional. Many have 
naturally a bustling, pompous manner, against 
which they are not sufficiently guarded while 
engaged in good works. Their failure to do their 
duties in a right way, is the result of culpable 
iiiattention. All should be cautious, then, that 



How TO BE Cultivated, and Why. liT 

what they do is not only right in itself, and is 
done out of right motives, but is also done in 
the proper manner. It is true, that many are 
too anxious about appearances. But it is only 
when they are more anxious to avoid the ap- 
pearances of evil, than of evil itself. They seek 
credit for more goodness than they possess. 
And in this, they are as unwise as they are 
wicked. For their false appearances are more 
easily detected than they suppose. Nor should 
they expect much credit for their good deeds, 
if their motives are but suspected. We have 
before said that the possession of the right mo- 
tive will do much toward securing the right 
manner. But additional caution is often need- 
ed. Yet too many seem to act as if it were 
enough to be conscious that their intentions are 
honest and pure. They say, I care not what 
others think of my conduct, so long as I know 
that my motives are right. Whereas, if they 
really wish to benefit another, and thereby to 
honor religion, it is more important that they do 
this act of kindness in a way to make a favorable 
impression on him, than if they did it as too 
many do, to get advantage of him or gain the 
praise of others. We should not only have the 



148 Esthetic Piety. 

right intentions, but we should strive to act in 
such a manner as to convince others that we have 
them. For it is thus that we are to obey the 
injunction, " Let evSry one of us please his 
neighbor for his good to edification." — Rom. 
15 : 2. And to fail of doing so, is to disobey 
the other injunction, " Let not your good be 
evil spoken of." — Rom. 14 : 16. 

6. Others, again, are failing to display the 
full excellence of religion, hy indulging too 
much the spirit^ and wearing too much the as- 
pect^ of despondency and gloom. With some 
of these, it is the result, doubtless, of sorrow 
for sin, and not unfrequently of fear that they 
have not been forgiven. With others, it is the 
result of temporal afflictions, of native temper- 
ament, or of ill health. But in all such cases, 
strenuous efforts should be made to prevent it. 
For the continued appearance of dejection and 
melancholy in Christians, makes unfavorable 
impressions on the minds of unbelievers, re- 
specting the nature and influence of religion, 
leading them to regard it as cheerless and 
gloomy in its influence. 

As to their godly sorrow, and fears of not 
being forgiven, they should have them more 



How TO BE Cultivated, and Why. 149 

before God, and less before the world. Or, 
rather, instead of poring and pondering over 
them so long, they should " ask" at once, and 
so earnestly, for pardoning mercy, as assuredly 
to " receive, that their joy may be full." — John 
16 : 24. Or, if still in doubt, they should 
" examine their ownselves, whether they are in 
the faith," whether " Jesus Christ is in them," 
or whether "they are reprobates." — 2 Cor. 13 : 
5. And if they find they are not yet forgiven, 
they should at once repent and believe, and 
thus obtain " a good hope through grace ;" nor 
cease to examine it, till it ends in " the full as- 
surance of hope." — Heb. 6 : 11. And though 
grief has resulted from deep affliction, such as 
the death of a dear relative, yet, if it continue 
long, its influence on the impenitent will be in- 
jurious. For they will argue, and argue cor- 
rectly, that if religion be what it claims to be, 
it should sooner assuage the sorrows of its vo- 
taries. There is utterly a fault among some 
saints, that they " sorrow even as others which 
have no hope." — 1 Thess. 4 : 13. Their deep 
and long continued grief proves too plainly 
their lack of love to God, and of resignation to 
his will. They should, therefore, put on at 



150 Esthetic Piety. 

once that ardent love to God, and that strong 
confidence in his wisdom and goodness, that 
"would bring them into quiet and sweet resig- 
nation to his most afflictive dispensations ; and, 
to say with Job, "The Lord gave, and the 
Lord hath taken away ; blessed be the name of 
the Lord." " Though now, for a season — they 
have been in heaviness through manifold tempt- 
ations — ^yet, believing, they should rejoice with 
joy unspeakable and full of glory." — 1 Pet. 1 : 6, 
8. They should do so, not only because it is 
so much more pleasing to God, and useful to 
themselves, but because they would thereby 
manifest to others the power and excellency of 
grace. 

Those, again, whose gloominess and dejec- 
tion are occasioned by native temperament or 
ill health, are doing dishonor to the religion of 
the Cross. They ought, therefore, to resist, 
and, if possible, remove these evil influences. 
Some are naturally too distrustful and despond- 
ing. And they should be aware of it, and 
should, therefore, strive to exercise more con- 
fidence in the goodness and the promises of 
God^ often saying with the Psalmist, " Why 
art thou cast down, O, my soul ? and why art 



How TO BE Cultivated, and Why. 151 

thou disquieted within me ? Hope thou in 
God, for I shall yet praise him for the help of 
his countenance." — Ps. 42 : 5. 

And as that common complaint, dyspepsia, 
and many other nervous diseases are powerful 
to depress the mind, it is important that those 
who are laboring under them, should resist 
their influence by all possible means, both men- 
tal and medical. To be fully aware of their 
influence, will do much. But resolute mental 
resistance, will do much more. Yet, some- 
times it is needful to call in the aid of the hu- 
man^ as well as the Divine physician. But the 
most of saints in this condition of mind are 
very unwilling to think their gloominess is oc- 
casioned by disease ; and, therefore, foster, in- 
stead of resisting its influence. Men are led 
to nourish their melancholy, by the false notion 
that sadness is holy penitence, and depression 
of mind is humility of heart, consequently, 
that to foster them, will make them more god- 
ly. Bat religion is not sorrow and gloom. It 
is ''righteousness, and peace, and joy in the 
Holy Ghost."— Rom. 14 : 17. 

It is the privilege of saints always to have^ 
and their duty always to exhibit^ not only a 



152 jEsthetic Piety. 

cheerful serenity of mind, but a high degree of 
hope and joy. They are required to " rejoice 
greatly," and to ''rejoice evermore." — 1 Thess. 
5 : 16; 1 Pet. 1 : 6. And this ought they to 
do, lest they discourage, and thus "offend 
against the generation of God's children." — 
Ps. 73 : 15 ; but especially lest they dishonor 
religion in the view of the ungodly. For it 
has already suffered too much, because of the 
apparent sadness of its professors. Many a 
sinner has resolved to delay the acceptance of 
salvation, for fear that, if he became a Chris- 
tian, he must be as unhappy as these gloomy 
Christians appear to be. All saints, therefore, 
should strive to be " always rejoicing," to show 
that religion is a source of happiness instead of 
sadness, and thereby to persuade the impeni- 
tent to embrace salvation without delay. 

But the word cheerfulness has another mean- 
ing, which deserves some attention in this con- 
nection. It denotes a grace which is allied to 
cordiality, or hearty good will ; as when we are 
required to " show mercy with cheerfulness ^^'^ 
that is, to " use hospitality one to another, with- 
out grudging." — Rom. 12:8; 1 Pet. 4 : 9. 
And for the want of this grace, many fail to 



How TO BE Cultivated, and Why. 153 

exemplify all the excellencies of the christian 
religion. When they contribute of their sub- 
stance, for the temporal or spiritual good of 
others, they do it with such apparent reluctance, 
or at best, under so much force of conscience 
as to rob their benefactions of much of their 
value ; and as to defeat the good impression 
which they might otherwise make. " The Lord 
loveth a cheerful giver." No duty done to 
himself, or others, wiU he accept, if it be 
grudgingly discharged. Nor will it secure the 
fiiU applause of men, if it be done by evident 
constraint. If, therefore, we would duly rec- 
ommend our religion to the world, we should 
make it evident that all our liberalities and la- 
bors for God and man, are the hearty outgush- 
ings of love and good mil. 

And there are many other graces in which 
Christians are apt to be deficient, and whose 
deficiencies are most apt to be noticed by the 
impenitent. They are the gentler virtues, such 
as charity and patience^ meekness and mercy ^ 
forbearance and forgiveness. We need not 
notice them apart. It is enough to notice them 
collectively. Since the ungodly have less re- 
gard to God and His kingdom, than to man's 



154 Esthetic Piety. 

temporal \^^elfare, they pay most attention to 
that portion of the Christian's conduct which is 
" good and profitable unto men" in the present 
life. And as we know them to be watching us 
most narrowly as to these graces, we should be 
the more careful to exhibit them aU. Instead 
of thinking it enough to have part of them in 
exercise, we should regard Christ as still say- 
ing to us, " These things ought ye to have 
done, and not to leave the others undone." 
We should exhibit all of them, that we may 
avoid a repulsive inconsistency of character, 
and that we may render ourselves most " ac- 
ceptable to God, and appn^oved of men^'^ — 
Rom. 14 : 18. This is the more important, be- 
cause when the impenitent see these graces ex- 
emplified by Christians, they will feel the more 
condemned for their own lack of them, and be 
the more efiectually convinced of the excellen- 
cy of that religion which raises the Christian's 
character so much above their own. Still more 
important is it that we should abound in these 
graces, because so many of our brethren are 
defective in them. For we need to "make 
up their lack of service ;" or, rather to rescue 
Christianity from the reproach which the im- 
perfections of others have brought upon it. 



How TO BE Cultivated, and Why. 155 

7. Other Christians fail to exemplify the full 
excellence of religion, bi/ the deficiency of their 
love and kindiuss and charity towards each 
other. These graces are among the richest or- 
naments of Christianity, and the strongest 
proofs of a sincere profession. Said the Psalm- 
ist, " Behold how good and how pleasant it is 
for brethren to dwell together in unity." — Ps. 
133 : 1. And said Christ, " By this shall 
all men know that ye are my disciples, if ye 
have love one to another." — John 13 : 35. And 
the impenitent are very quick to notice the 
professor's defects in these things, pronouncing 
him, on that account, a hypocrite. Yet how 
little love and charity is manifest among some 
professors of the same denomination, and even 
of the same Church ; and how much less among 
those of different denominations. 

This deficiency is often the result of suspi- 
cion or prejudice. One brother is alienated 
from another, because he suspects the latter has 
injured him, when, in fact, no maltreatment was 
intended ; and when a little candid investiga- 
tion would set them at one again. But more 
generally does the coolness result from preju- 
dice. One brother, who is of a sluggish, uni- 



156 -ZEsTHETIC PlETT, 

form temperament, has no confidence in the 
piety of another who is impulsive, impassioned 
and rhapsodical ; and charges him Avith enthu- 
siasm and wildfire. While, on the other hand, 
this emotional brother, when his zeal is much 
excited, has no confidence in the piety of him 
who is more calm and deliberate. Whereas, 
the fervor of the impulsive one may be* a pure- 
ly christian zeal. Or, though much of it be 
merely the ebullition of " animal feelings," so 
called, yet a large share of it may be truly gra- 
cious, and, therefore, should not be discarded 
because of the foreign affection with which it 
is commingled. For, be it remembered that 
gold is gold, however much it is mingled with 
rock or sand. So, too, the brother of more 
quiet and uniform mould, may have very in- 
tense feeling, though he makes but little ado 
about it. "Deep sink the waters that are 
smooth and still." And, considering his uni- 
formity, he may have, on the whole, as great an 
amount of zeal as he who has at times a higher, 
yet evanescent ardor. Besides, there are dif- 
ferent ways of expressing emotions. Some do 
it by impassioned language, some by obstruct- 
ed utterance, some by tears, and others by dry, 



How TO BE Cultivated, and Why. 157 

but kindling eyes. We should beware, then, 
how we accuse others with having a false or 
a deficient zeal, because they do not express 
theirs as we express ours. 

But many professors of religion a^e slow to 
search out the good conduct of their fellows, 
while, like the world, they are quick to notice 
their defects. Some seem to think the best 
way for them to prove their piety, and to pro- 
mote the purity of the Church, is to hunt up 
and expose the faults of others. But though 
reproof and discipline are sometimes needful, 
they should be attempted by those only who 
pluck the beam from their own eye, before they 
" puU out the mote out of their brother's eye." 
Yet, those who are most inclined to censure 
others, are, generally, most censurable them- 
selves. They are, therefore, not inaptly called, 
like the father of aU evil, " the accusers of the 
brethren." If such would make as much ef- 
fort to discover, imitate and recommend the 
graces of their brethren, as they do to detect 
and expose their faults^ they would do much 
more to benefit themselves and the Church. 
And they ought to see that it is not their piety, 
but their remaining depravity, which inclines 



158 -Esthetic Piety. 

them to search out the vices so much more than 
the virtues of their fellow-men. For '' Charity 
rejoiceth not in iniquity, but rejoiceth in the 
truth." Love should lead them to see how 
much good^ and not how much evil, they can 
find in the people of God. 

If professors of religion would notice as can- 
didly as they ought, aU the good qualities of 
their brethren, the result would be happy in- 
deed. It would bring many now at variance, 
" to love one another with a pure heart, fer- 
vently ;" and thus make them much more hap- 
py. And it would keep others from those alien- 
ations, animosities and contentions, by which 
the Church is often disgraced in the eye of the 
world. Again, the more Christians were to 
contemplate the excellent traits of character in 
otherv', the more they would imitate them. 
The more, therefore, would they exemplify to 
the ungodly the beauty and loveliness of the 
christian religion. Here, then, is an important 
means of growing in grace, and of becoming 
more useful to the impenitent. It is that 
of copying all that is excellent in the good 
of all ages. We should " search the Scrip- 
tures," therefore, for the purpose, among other 



How TO BE Cjltivated, and Why. 159 

things, of following the good examples of 
" holy men of old ;" and, especially the per- 
fect ones of " the man Christ Jesus." Nor, 
are Scripture examples the only ones that 
claim our attention ! We should search out 
all that we can read of in biography, or can see 
in the lives of our cotemporaries. And many 
is the saint who can find in others, less pious 
than himself, some excellencies of which he is 
destitute, and which, therefore, he needs to 
copy. By due attention to the conduct of 
others. Christians might correct many faults, 
and supply many defects, in their own charac- 
ters, and thus might exhibit more fully to the 
world the beauty and loveliness of the chris- 
tian religion. 

8. Others fail to display these excellencies, 
by their habits of indolence and idleness. We 
saw in the previous chapter that industry is a 
christian virtue, and is highly esteemed among 
men, while idleness is an odious vice. Yet 
many professors of religion live in such habit- 
ual idleness as to bring reproach upon the fol- 
lowers of Christ. They need therefore to be 
cautioned against being thus "slothful in busi- 
ness," lest they thereby injure the cause which 
they profess to love. 



160 Esthetic Piety. 

It is not merely as a lyunishraent^ that man 
was required to "eat bread" by "the sweat of 
his face." It is a benefipial duty to himself and 
others. Somebody must toil to procure the 
necessaries and comforts of Hfe. Nor can it 
be right for any who can work, to hve in idle- 
ness upon the labors of others. But we mean 
not to say that all should be operatives in the 
house, or shop or field. For there is a multi- 
tude of useful and necessary employments be- 
sides those in which the hands are engaged. 
All we insist upon is, that all who are able 
should earn in some honest way their own liveli- 
hood, and not live needlessly upon the earnings 
of others. But there are many in the present^ 
as there were in the primitive Church, who are 
"working not at all," to whom, therefore, the 
same injunction of the apostle applies : "Now 
them that are such, we command and exhort 
by our Lord Jesus Christ, that with quietness 
they worh^ and eat their o%on bread." — 2 Thess. 
3 : 11, 12. They, then, who are Uving in idle- 
ness, at the expense of others, are doing it in 
violation of divine authority, and are thereby 
dishonoring the christian name. 

There are two objectionable methods which 



How TO BE Cdxtivated, and Why. 161 

many who profess to be Christians employ, for 
the purpose of living needlessly at the expense 
of others. One is the practice of begging. 
Many are the pious poor who have been re- 
duced by misfortune to helplessness and want. 
And such have strong claims on the commise- 
ration and bounty of their christian brethren. 
But others there are who are brought to beg- 
gary by indolence, carelessness and waste. 
And such bring no small discredit upon religion 
in the eyes of the world. It is, therefore, th,e 
solemn duty of all the people of God, to keep 
themselves, as much as by diligence and fru- 
gality they can, from being burdensome to 
others, and especially to the ungodly. Volun- 
tary mendicity may be honorable among Pa- 
pists, but not among Protestants. 

The other method is no less wicked and base 
than begging, although it is often so regarded. 
Nay, in some respects it is more mean, as it 
takes, without a direct and free consent, and 
abuses that pliant good nature which makes 
denial difficult. It hardly has a name ; but is. 
a kind of silent begging. It is sometimes called 
"hanging on," and sometimes "sponging." 
There is many a case, it is true, in which broth- 
10 



162 Esthetic Pilty. 

erly love and christian hospitality on the one 
hand, and a desire of social religious intercourse 
on the other, may justify us in prolonging our 
stay with our christian brother ; and the more 
so, if the time is to be devoted to special re- 
ligious services. But it would be the more 
base to make these our pretense, when our real 
object is to get our living out of another. We 
should be careful, then, not to incur the sus- 
picion of such meanness, lest we bring dishonor 
on Christianity. 

Paul teaches idleness to be so great a sin, 
that "if any would not work, neither should 
he eat."^ — 2 Thess. 3:10. And elsewhere he 
intimates, that those who live in idleness on 
others are virtually guilty of stealing. He 
says, "Let him that stole, steal no more, but 
rather let him labor^ working with his own 
hands the thing which is good, that he may 
have to give to him that needeth." — Eph. 4 : 28. 
The alternative here is, theft or labor. In the 
former passage, we are required to labor for 
our own support, and in this we are taught, 
that instead of living needlessly on the labors 
of others, which is a virtual theft, we should 
worh^ not merely to support ourselves, but that 



How TO BE CULTIYATED, AND WhY. 163 

we may contribute to the support of those who 
are helpless and needy. Stealing is used in 
this passage in the wide sense of the Decalogue. 
The commandment, "Thou shalt not steal," is 
evidently a prohibition of all unrighteous gains, 
including, therefore, our living needlessly at 
the expense of others. But Christians should 
avoid Uving in idleness, not only because it is 
so pointedly forbidden, but also because it is 
so much detested by the men of the world ; 
and because by proper diligence, they can have 
wherewith to promote the temporal and spirit- 
ual welfare of their fellow men, and at the same 
time do the more to honor Christianity. 

It may, however, be insisted by some, that 
those who have wealth enough to support 
them through life are not bound to labor. But 
Christ teaches us that none should say to them- 
selves, "Soul, thou hast much goods laid up for 
many years; take thine ease ;" — Luke 12 : 19, 
20 ; while Paul says, "Charge them that be 
rich in this world" — that they — "be rich in 
good works, ready to distribute, willing to 
communicate." — 1 Tim. 6 : 17, 18. And if the 
poor, who need to toil for their own support, 
are required to toil also that they "may have 



164 Esthetic Piety. 

to give to him that needeth," should not the 
rich do the same ? Certainly. If they have 
only enough for their own support, they should 
earn what they can for the needy. If they 
have more, they should give what they can 
spare from their abundance, and labor to gain 
more for that purpose. Else they should occu- 
py what time they can spare in searching out 
the most needy, and most worthy objects of 
charity, and in bestowing most judiciously 
their bounty upon them ; or in doing good by 
other personal efforts. For many are the wants 
and woes of mankind, which the rich have the 
most ability and leisure to relieve. If, then, 
they would imitate the good man of Uz, how 
much they might lessen the sufferings, and aug- 
ment the happiness of their fellow men. And 
if they could say in truth with him, "When 
the ear heard me, it blessed me ; and when the 
eye saw me, it gave witness to me ; because I 
delivered the poor that cried, and the father- 
less, and him that had none to help him. The 
blessing of him that was ready tb perish came 
upon me ; and I caused the widow's heart to 
sing for joy. I was eyes to the blind, and feet 
was I to the lame. I was a father to the poor ; 



How TO BE Cultivated, ant> Why. 165 

and the cause which I knew not, I searched out. 
I broke the jaws of the wicked, and plucked 
the spoil out of his teeth ;" — Job 29 : 11-17 ; 
how much they would have increased their 
own happiness, as well a. that of others ; but 
what is more, how much they would illustrate 
and adorn the christian religion. Or if they 
would imitate the man of New Bedford, who 
spends all his time in distributing his own 
bounty, and that which others intrust to him, 
to relieve the needy and the suffering, how 
much they might benefit themselves ; and how 
much more they might benefit the bodies and 
souls of their fellow men. 

But how many feel themselves under no 
obligation to be industrious, because they 
are rich, while in truth they have nothing 
which they can rightly call their own. — 1 
Chron. 29 : 14. They are but stewards. What 
they hold is put into then- hands by the supreme 
Proprietor, not that they may live in idleness, 
but that they may do good with it, till he shall 
come to "reckon with them." Their time, 
talents and treasures were never their own ; 
much less since they have been "bought with 
a price." Every Christian, whether rich or 



166 Esthetic Piety. 

poor, is bound to "do with his might what his 
hands find to do," for the glory of God and 
the good of man. A vast amount of such la- 
bor needs to be done. And if all the rich and 
influential members of our Churches would la- 
bor as assiduously in the vineyard of the Lord 
as they do in the field of political strife, or in 
many other secular concerns, there is no com- 
puting the good they might accomplish. Many 
of our wealthy and pious ladies are acting no- 
bly, and are accomplishing incalculable good. 
But how much more would be done, if all of 
this class would be equally active and bountiful. 
We would humbly suggest to the many female 
members of our Churches, who are living in 
wealth and indolence, that if, like their noble 
sisters just alluded to, they would give as 
much time and effort to the work of christian 
benevolence, as they do to the gayeties and 
pleasures of fashionable fife, they would be far 
more happy, as well as far more useful, to say 
nothino: of their final reward.* The faithful 



♦Indolence is a blot on the character, as well as a bane to the 
health of our fashionable f(-males. An English traveller reni-irks, "I 
was utterly astonished at the idleness of American fine ladies. No 
English wonnan of rank, with the exceptions of a few parvenues, 
(that is, upstarts.) from the Queen downward, would remain one-half 
bour unemployed." 



How TO BE Cultivated, akd Why. 167 

efforts and examples of rich Christians of both 
sexes, would be powerful in proportion to their 
position in hfe. They would greatly counter- 
act the evil example of the many drones that 
nestle in our Churches, by showing to the best 
advantage, that the tendency of our reUgion is 
to rouse men from indolence, and to make them 
"not slothful in business, but fervent in spirit, 
serving the Lord." Never was there a louder 
call for lay labor in the Gospel field. May this 
call be heard by many who have not yet heeded 
the curse pronounced upon Meroz. — Judges 5 : 
23. Especially may it be heard by those who 
have most ability and leisure for "the help of 
the Lord against the mighty." 

9. As we have been speaking of one way in 
which the rich are apt to fail of exemplifying 
the full excellence of rehgion, this, perhaps, is 
the best connection in which to speak of an- 
other way in which many of them make the 
like failure. It is the way in which they em- 
ploy their surplus wealth. They claim (what 
the Gospel denies them,) a right to do what 
they will with their own, a right to use it just 
as sinners generally use their wealth. They 
often lavish needlessly, nay, injuriously, upon 



168 Esthetic Piety. 

their children or other favorites, what might 
carry relief to many a suffering household. 
Often, too, do they lavish uselessly on costly 
mansions and equipage, dress, and the like ex- 
travagances, what would go far to build up and 
extend the kingdom of Christ in the world. 
And this evil is aggravated by emulation. 
God's rich ones vie with Satan^s, and with each 
other ; while the poor strive to appear rich by 
the like extravagance. Nor do these costly 
outlays generally add to the comfort of those 
who make them ; but are often valued merely 
because they are so expensive. 

Such prodigality could scarcely be practiced 
by those who are properly imbued with humil- 
ity, properly weaned from the world, and prop- 
erly devoted to God. It is wrong, because it 
manifests much of that pride and worldliness 
which is noticed and condemned by saint and 
sinner, as unbecoming the professedly meek 
and lowly followers of Christ. It is wrong, 
because we are bound to spend our money in 
that way in which we can do most for God^s 
glory, and man's welfare. And, if that which 
is thus wasted by the rich, were properly ex- 
pended, how much good it might accomplish 



How TO BE Cultivated, and Why. 169 

in sending relief to the wretched, and the Gos- 
pel to the perishing. Enough is sometimes 
paid for a single unnecessary garment, to sup- 
port a minister for a year in some needy and 
destitute parish. Enough is sometimes ex- 
pended to provide for a fashionable party, to 
supply all the destitute families of many a city 
with the Word of Life. Some professors spend 
enough yearly in various needless extravagan- 
ces, to support several missionaries among the 
perishing millions in heathen lands. And this 
is the more to be regretted, as so many thou- 
sands are asking for the Gospel, and have to be 
denied, because the necessary funds are wanting. 
Some may say, by way of apology for these 
lavish Christians, that we should not expect 
them to live as cheap and plain as the poor. 
But we do not deny it to be proper for them 
to live in all needful elegance and comfort. 
We do not ask them to be parsimonious and 
mean in their style of living. What we would 
condemn, is their needless excess^ We believe 
that many of our wealthy Christians could live 
in a style of sufficient convenience and splen- 
dor, and yet save out of their present expenses 
a vast amount to be expended in the cause of 



170 Esthetic Piety. 

God and humanity. Nor do we know by what 
authority the rich Christian may increase his 
needless expenses according to the increase of 
his possessions or gains. We beheve, that ac- 
cording to the rules of christian stewardship^ 
all he can claim is what is needful for the com- 
fort and respectabihty of himself, and of his 
family. All the rest is due to religion and 
charity. And if it be said these rich and ex- 
travagant professors are giving much already 
for man's temporal and spiritual welfare, we 
reply, that the question is not, whether they 
give little or much ; but whether they give all 
that is needed, all that God requires ? Could 
they not live just as happily, and yet give far 
more for the reUef of the needy and suffering, 
and for the salvation of the perishing ? 

But the evil of extravagance which we would 
here mainly insist upon, is the prejudice which 
it creates in the minds of the impenitent. Such 
pride and worldhness as these professors are 
thought to manifest by their princely style of 
living, cannot but affect the enemies of the 
Cross most unfavorably. They have reason to 
expect there will be a marked difference in the 
style of hving, between the rich saint and the 



How TO BE Cultivated, and Why. 171 

rich sinner. And if they find none, they say 
to Christians, "What do ye more than others ? 
Either you are hypocrites, or your religion is a 
delusion." Whereas, if they saw the proper 
difference between the wealthy Christian and 
other rich ones, it would be a striking proof to 
them of the reality and power of religion. We 
would, therefore, solemnly urge these extrava- 
gant professors seriously to consider whether 
they are Uving as if they had "learned of Him 
who is meek and lowly, '^'^ We are the more 
earnest on this point, because their positions 
are so conspicuous, and their example on this 
account is the more potent, especially among 
the impenitent poor, whose prejudice is apt to 
be embittered by envy. We rejoice, that some 
of God's rich ones have right apprehensions of 
their responsibility in this matter, and are act- 
ing accordingly. They are acting nobly. They 
are accomplishing much. They are now highly 
honored for their princely munificence. But a 
far higher reward awaits them. Why will not 
more "go and do likewise ?" 

10. But others fail of exemplifying religion, 
not by lavishing their wealth, but hy hoarding 
it up. They accumulate their thousands, and 



172 -Esthetic Piety. 

let them lie idle ; , or use them to gain more 
that will also be idle and useless. Yet as all 
their silver and gold belong to the Lord of 
hosts, — Hag. 2 : 8, what right have they to 
do with them as the servant did with his single 
talent, to lay them up in bags, or bury them in 
their vaults ? It is of money as of manure, 
that it does no good while lying in the heap. 
And what vast piles of money are lying useless 
in the coffers of those who profess to follow 
Christ. Those thus hoarding them, are in some 
respects worse than those who are lavish of 
their funds. Both are idolators, the former 
worshiping Mammon in the form of money, 
the latter idolizing the luxuries which their 
money brings. But the profuse and prodigal 
may be said to be doing some good by giving 
employment to the needy, while the miserly do 
not. This is oftea urged as a sufficient excuse 
for the extravagance of the rich. But it is 
evidently a lame one. For the extra labor 
which they pay the poor to perform, is not in 
the proper sense productive. That is, it does 
not add to what is necessary to the support and 
solid comfort of man. If instead of paying 
men for furnishing them with costly habitations 



How TO BE Cultivated, and Why. 173 

and furniture, with expensive carriages and 
clothing, and the hke, they would pay them 
for public improvements, and for bettering the 
condition of the poor, for increasing the pro- 
ductions of the earth, and for advancing the 
useful arts, they might claim to be benefactors : 
but not in paying for labors that are expended 
on themselves, and that do not increase even 
their own substantial welfare; especially, as 
their only real object is not the good of others, 
but their own gratification. But a miserly 
hoarding up of wealth is worse, because it 
shrinks the social^ and intensifies the selfish 
affections ; and worst of all, because it keeps 
so much of the Lord's treasures from being 
employed as he requires, that is, in doing good. 
And yet we see in the Church, many a rich 
and pioits miser^ (pardon the misnomer,) who 
not only fails to manifest all the excellence of 
religion, but greatly dishonors it in the view 
of the world. They will either regard him as 
a hypocrite, or insist that religion is powerless 
and vain. For how can they think that he has 
laid up his treasures in heaven, while his heart 
is so evidently among his treasures on earth ? 
As they find he "seeth his brother hath need, 



174 JEsTHETic Piety. 

and shutteth up his bowels of compassion from 
him," they will say, "How dwelleth the love of 
God in him?"— 1 John 3 : 17. Or they will 
say, "If this man is a Christian, Christianity is 
vain." It were well for our religion, if conver- 
sion had the same effect on all its rich pro- 
fessors as it had on Zaccheus, Joses, Luke 8:19, 
Acts 4 : 36, and on other converts of apostolic 
times. And many of them might give half 
their goods to the poor ; and others might sell 
much of their houses and lands, and give the 
prices of them to advance the cause of Christ, 
without any real injury to their present wel- 
fare, ^or would they do good in this way by 
their bounty alone. Their example would be 
most powerful in coramending religion to thou- 
sands that are exposed to wrath by the want 
of it. 

Of those who are accumulating vast estates, 
there are some, it is true, who do it under the 
real or pretended intention of giving them at 
death to the cause of benevolence. But they 
are commanded to "do good to all," not when 
they can hold their riches no longer, but "a^ 
they have opportunity P And how much more 
good they might do with their wealth, if they 



How TO BE Cultivated, and Why. 175 

would give out portions of it all along in life, 
as they see it is most needed, or that it would 
accomplish most for religion and humanity. 
Besides, they know not how soon their riches 
may take to themselves wings and fly away. 
They had better use them therefore for good, 
while they possess them. Many have had oc- 
casion to rejoice that they were bountiful while 
they had the means. And more have had oc- 
casion to lament that they liad not devoted to 
benevolent and pious purposes the thousands 
which they once possessed, but which they have 
subsequently lost. Why do they withhold 
what they see is so much needed now to re- 
lieve the distressed, and save the lost ? Why, 
but for the wish to worship it a little longer, 
or to have the vain honor of dying rich, and 
of leaving noted legacies ? And while acting 
thus, their example is deplorably evil ; whereas, 
if they would imitate the liberality of the rich 
saints of old, their example would be most 
powerful for good. Some of our rich men of 
the world are giving, in their lifetime, their 
thousands to found and support imj)ortant sec- 
ular institutions. And why should not all the 
rich in cur Churches be equally liberal toward 



176 u^STHETic Piety. 

religious institutions? As, then, our wealthy 
believers are able to do more than others, both 
to aid and to honor religion, their responsibil- 
ity is the greater. But of this responsibility 
we fear that many of them are sadly unmind- 
ful. We are constrained, therefore, to "beseech 
them by the mercies of God," and by his rich 
bounty to them, that they give the subject a 
fuller consideration. 

11. Others fail of commending religion, 
through their want of a readiness and a reputa- 
tion for doing good to others. The foregoing 
remarks apply only to the rich, while the follow- 
ing relate to all, the high and the low, the rich 
and the poor. All Christians are commanded 
"to be ready to every good work." — Tit. 3:1. 
If they cannot make large contributions of 
time and treasure to religious benevolence, 
they should imitate the poor widow whom 
Christ commended, and do what they can. 
And this "good" should be done not only to our 
connections, whether domestic or ecclesiastical, 
but to all ; though "especially unto them who 
are of the household of faith ;" and not only 
at times, "when the fit takes us," but always, 
"as we have opportunity." — Gal. 6:10. For 



How TO BE Cultivated, and Why. 177 



cc 



to be ready for every good work," is to be 
habitually disposed to do all that is needed, and 
all that we can perform. 

But how many professors of religion are ig- 
noring, at least in practice, this important duty. 
They seem to think that after seeking salvation, 
and going a brief round of religious services, 
their chief duty is to secure wealth and ease^ 
pomp and pleasure, honor and advancement in 
the present world. How many in our Churches, 
who, instead of seeking first and mainly the 
kingdom of heaven, are asking, not only, 
"What shall we eat ? what shall we drink ? or 
wherewithal shall we be clothed ?" but "what 
can we get that will most delight our palate ? 
what is the newest fashion ? what style of 
dress will gain us most admiration, or rank us 
highest in the fashionable world ?" in short, 
"How shall we secure the most earthly pleasure, 
and make the best figure in the flesh ?" How 
many of them talk of little else. How many 
of them speak little, and care less, about the 
needy and suffering around them. If they 
read at all about human sufferings, it is not 
to learn who is in want of aid, but to grat- 
ify their love of excitement by high wrought 
11 



178 ^Esthetic Piety. 

descriptions of fictitious woes — woes which 
they need not, and cannot relieve. And let it 
not be thought that the reading of such fiction 
softens the heart, and increases compassion for 
the suffering. It has the opposite effect. The 
sight of suffering, in order to amend the heart, 
should call out present efforts for its relief. 
But the contemplation of imaginary sufferings 
which mock relief, tend by familiarity to harden 
the heart. We would gladly be convicted of 
overstepping the truth in this sad description. 
But we fear we have fallen short of it. 

Yet there are many in our Churches, and 
would to God there were multitudes more, 
who not only "do good as they have opportu- 
nity^'^ but who make opportunities. They are 
"the liberal who devise liberal things." — Isa. 
32:8. They are always hunting up occasions, 
and inventing plans, by which they and others 
may do good. How noble and lovely are those 
who live mainly to relieve the sufferings, and 
enhance the enjoyments of their fellow men, 
and to help forward the work of man's salva- 
tion, as compared with those who live to them- 
selves, live for sensuality and show. They are 
the true philanthropists, and people of worth, 



How TO BE Cultivated, AND Why. 179 

be their wealth, and talents great or small. 
Nor are they the less happy and prosperous. 
They have the promise of God by his prophet, 
that if they devise Hberal things, "by liberal 
things they shall stand." Christ tells us, "It is 
more blessed to give, than to receive." — Acts 
20 : 35. And it will be generally found that 
those are prosperous and happy, who are most 
*'ready to every good work." 

But this personal benefit is not the motive 
which we would mainly urge for faithfulness in 
this duty. No, nor yet the good which it does 
to its immediate objects. We urge the duty 
mostly, because it tends so much to recommend 
that religion which brings salvation. A con- 
firmed readiness to engage in all good works, 
is itself a lovely grace, and a rich ornament to 
the religion which requires and promotes it. It 
conciliates the affections of those to whom we 
do good, and disposes them to look with more 
favor on our other graces. And nothing will 
make them listen so favorably to our advice, as 
the fact that we have been uniformly kind to 
them, and have bestowed upon them some 
valuable favor. This readiness to do good, 
will call kindred graces into more frequent and 



180 Esthetic Piety. 

full exercise, and thus more fully display the 
beauties of religion. 

Yet a reputation for being uniformly "ready 
to every good work," is needful to secure its 
full power. Though we were ever so kind to 
others, they would not give us full credit for 
it, if they doubted the goodness of our motives. 
Whereas, if they have full confidence in the 
uniform kindness of our heart . and conduct, 
they would give us full credit for every specific 
effort to do them good, and for all our kindred 
conduct. If, then, we would do all we can to 
recommend rehgion to the world, we should 
strive to establish an unquestionable reputation 
of being always ready to benefit our fellow 
men. But here it will probably be asked, 
"How is such a reputation to be won ?" To 
this question we can only reply for the present, 
that one necessary and important means of se- 
curing it, is to manifest, at all times^ a readi- 
ness to "do good to all, as we have opportu- 
nity." Without such a manifestation, we can- 
not have the full confidence of any, and with 
it we can soon secure the confidence of all. 

12. We have but one way more to mention, 
in which Christians fail to show the full ex- 



How TO BE Cultivated, and Why. 181 

cellence of religion. It is by failing to majii- 
fest a uniform sincerity in all religious duties^ 
and a uniform good will in all their acts of 
benevolence. We have been speaking mainly, 
hitherto, of the externals of religion. But the 
internal graces now named, are necessary to 
give these externals all their excellency. The 
need of sincerity is the more evident, as noth- 
ing but apparent reality can make a favorable 
impression. Counterfeits are the more unsafe, 
as they are easily and often detected, as even 
suspicion defeats them, and detection renders 
them positively odious. And the only sure 
way of appearing sincere, is to be sincere. For, 
if we act out of a good and honest heart, our 
good intention will be our best secm*ity for a 
right manifestation. What is done "in sim- 
plicity and godly sincerity," will be surest to 
be done in such a way as will secure the ap- 
proval of others. Nor can we expect "the 
outside of the cup and the platter to be clean," 
unless "the inside is clean also." We should 
be careful, therefore, to have our internal affec- 
tions in perfect accordance with our external 
conduct. And this caution is needed both by 
saint and sinner. For the best of us are but 



182 Esthetic Piett. 

imperfectly sanctified. Too much of that heart 
which is "deceitful above all things," remains 
in man after his conversion. And they who 
have the least of it, generally see and deplore 
it most. To be "an Israelite indeed, in whom 
is no guile," is a rare attainment. N"or can it 
be denied, that many a professor of religion 
exposes himself to the charge of sometimes 
acting deceitfully, whereby religion is dishon- 
ored. And as all are tempted at times to de- 
ceive, there is the more need of caution. Be- 
sides, as remarked in the foregoing paragraph, 
we need an unblemished reputation^ in order 
to recommend religion most effectually. We 
should therefore labor to establish it. And 
here we come to another means by which a 
good reputation is to be secured. It is always 
to be^ what we would seem to be: always^ 
since to he sincere is the surest way to appear 
so : and always^ since if we are seen to be de- 
ceitful in one instance, we shall be suspected 
of it in others. It is thus that we should cul- 
tivate such a transparency of character as will 
set us above suspicion, and confirm our reputa- 
tion for invariable sincerity. We should strive 
to be what the late Dr. Cooley was, "liTobody 



How TO BE Ctjltiyated, aistd Why. 183 

who knew him ever suspected of him any sin- 
ister purpose, or feared the least injustice at 
his hands." For this grace is of itself a rich 
ornament of rehgion, and sets off its other 
graces to the better advantage. 

A reputation for exercising a love of con- 
stant good will to others, is not more impor- 
tant than that of sincerity ; and yet we shall 
need to give it a more extended notice. Good- 
will should prompt to all good works. Nor 
shall we have credit for any kind actions that 
are not supposed to spring from true benevo- 
lence of heart. For counterfeit kindness will 
generally be detected and detested. Nor can 
it be fully appreciated while there is any sus- 
picion of selfishness respecting it. Hence there 
is the same need of establishing a reputation 
for good will, as for sincerity. And both are 
to be done in the same way, that is, by the in- 
variable exercise and exhibition of the appro- 
priate grace. 

It may not be amiss to notice in this connec- 
tion, some of the ways in which many fail to 
manifest true christian benevolence, but which 
are seldom investigated. One is by acting 
from impulse, without regard to principle. 



184 -Esthetic Piety. 

Tenderness, sympathy, compassion, are natural 
affections, and have much the same properties 
in man and in beasts. Nor are they christian 
virtues^ any farther than they are under the 
guidance of christian principles. It is often 
said in the praise of some very bad men, that 
they have some noble impulses. But the same 
may be said of the mastiff, and other fierce 
animals. Blind pity prompts some to give a 
begging stranger what was previously prom- 
ised to a needy creditor, and to waste on the 
worthless what suffering virtue needs. Indeed, 
there is so much of this sickly, ill-directed ten- 
derness, to be seen, that it often places genuine 
christian benevolence at a discount. Nor can 
we expect the impenitent to give religion due 
credit for our kindness, until they see that it 
results from pious regard to duty, and not from 
that impulsive pity, and lavish generosity, for 
which some men of the world are noted. If, 
then, we would not fail to exemplify and honor 
religion by our works of kindness and love, we 
should show them to be the offspring of chris- 
tian principle, and not of animal impulse. 

Another way in which some Christians fail, 
and worse than fail to manifest this grace is 



How TO BE CULTIYATED, AND WhY. 185 

by amusing and sporting themselves with the 
misfortunes of others. How many laugh at 
the mortifying mistakes, the unavoidable de- 
formities, and the dangerous falls of others, 
while these things are sufficiently painful to the 
sufferers, without their being made a laughing 
stock to others on account of them. When any 
slip, or stumble and fall, they often sufier se- 
verely. , Yet their first act after rising, is usu- 
ally to look around to ascertain whether any 
one saw them fall. And why so ? Because 
they are aware that many are accustomed to 
laugh at such accidents ; and because they 
dread the ridicule worse than the fall. Samuel 
Dixon, a member of Congress from Albany, 
N. Y., died May 3d, 1858, of a spinal com- 
plaint, occasioned by missing his chair as he 
was sitting down. And as it is common for 
many to laugh at such an accident, it is not 
improbable that his death was heralded by such 
a roar of merriment. 

If those who are given to such sport will 
not be taught its impropriety by the W ord of 
God, they surely should be by the words of 
Chesterfield. But it is more than impoliteness. 
It is absolute cruelty. Christian benevolence 



186 uEsTHETic Piety. 

forbids our finding amusement or pleasure in 
the sufferings of any sentient being. It re- 
quires us to "regard the life," and thus the 
sufferings, even "of a beast." — Prov. 12: 10. 
Especially does it require us to compassionate 
our suffering fellow men, "weeping with those 
that weep" — not ridiculing and laughing at 
them. If there is anything that indicates a 
depraved taste and a foul heart, it is a suscep- 
tibility to delight in the sufferings of others. 
Yet how many justify themselves in such de- 
light, calling it innocent amusement. And in- 
nocent amusement it is, if there is such a thing 
as innocent cruelty. But, they say they feel 
no ill will towards those at whose sufferings 
they laugh. Neither does the robber feel any 
towards those whom he would murder for their 
gold. And he has as good a right to be grati- 
fied at the expense of another's pocket, as they 
have to be gratified at the expense of another's 
mortification or pain. Yet some attempt to 
justify themselves by saying, they cannot help 
Uiughing^at these ludicrous misfortunes. Then 
they are the more sinful and abased. For it 
is not God who has made them thus incapable 
of self control ; but the past indulgence of a 



How TO BE Cultivated, and Why. 187 

corrupt propensity, which conscience should 
have forced them to abhor and resist, till they 
could -'help it." Yet what is worse, is, that 
some glory over that propensity which they 
ought to lament, and are trying to elicit the 
participation and applause of others, by re- 
citing cases in which they have chuckled at the 
calamities of others. But though this propen- 
sity were "highly esteemed among men," it is 
an "abomination in the sight of God." — Luke 
16 : 15. Persons of this habit cannot commend 
themselves to the considerate, much less to 
those whom they thus mal-treat, or to the 
friends of such, as persons of genuine benevo- 
lence. Nor will such persons ^so readily appre- 
ciate their other good conduct. How perni- 
cious the practice, then, of sporting with the 
calamities of others. 

But many go farther. They are in the habit 
of amusing themselves by tricks and falsehoods 
to deceive and frighten others. Any pain thus 
intentionally inflicted, is cruelty direct ; while 
any delight in such suffering, is cruelty wanton. 
But the practice is the more to be condemned, 
because many by means of it have been de- 
prived even of reason and of life. Well, then, 



188 -Atretic Piety. 

did Solomon say, "As a mad man casteth fire- 
brands, arrows and death, so is the man who 
deceiveth his neighbor, and saith. Am not I in 
sport?" — Prov. 26: 18, 19. And as an appe- 
tite for these and the foregoing amusements 
and sports is incompatible with the benignity 
and love, the compassion, pity, and tender- 
heartedness which Christianity teaches and pro- 
motes, the more it is indulged in, the more it 
excludes these excellent and lovely graces. 
Nor can the Christian abound in them any 
farther than he resists and overcomes this foul 
propensity. Much less can he so manifest these 
graces as properly to commend himself and 
religion to the world, while he is known to 
delight in seeing others unhappy, and especially 
in making them so. If, then, he would suf- 
ficiently abound in these mild graces, and ex- 
hibit them advantageously to others, he must 
abstain from such amusements and sports. He 
must abstain from needlessly distressing even 
the lower animals. Such of them as are need- 
ful for the help of man, he may put to toil. 
And such of them as are needed for his food, 
or are noxious to him, he may put to death ; 
but no others ; nor these for his mere amuse- 



How TO BE Cultivated, and Why. 189 

ment and pleasure. Christians may fish and 
fowl for food or gain, but not for mere amuse- 
ment. Let a Nero, but not a follower of the 
Savior, delight in killing files. All cruel amuse- 
ments tend to harden the heart, and sink the 
character. And all such evil iufiuence should 
be studiously avoided, because it is so detri- 
mental to, ourselves, and hence to the honor 
of religion. 

In urging Christians to exhibit all the Gospel 
graces, we have often had occasion to advert 
to the motives w^hich should prompt them to be 
thus faithful. But on concluding our subject, 
it may not be amiss to present these motives 
in a more compact and powerful array. All 
of them are summed up in obligation^ interest^ 
and usefulness. We should be efiectuaily 
urged to each and every act of morahty and 
godliness by the simple consideration, that God, 
in the plenitude of his authority, has positively 
commanded it ; and that by virtue of the re- 
lations in which we stand to him and his crea- 
tures, it is undeniably due from us. And 
though there were no other motive, we should 
do each duty from the bare consideration that. 
we are bound to do it. We should do it cheer- 



190 Esthetic Piety. 

fully, even though it should be "to our own 
hurt." 

But an additional motive is found in the fact, 
that such obedience, instead of being detri- 
mental to ourselves, is in the end absolutely 
profitable. Experience confirms the apostle's 
declaration, that "Godliness is profitable unto all 
things, having promise of the life that now is, 
and of that which is to come ;" and that "God- 
liness with contentment is great gainP Each 
"doer of the work" is "blessed in his deed," 
He finds enjoyment in the very act. And in 
acts of justice and kindness he "commends 
himself to every man's conscience in the sight 
of God," thus gaining approbation and respect. 
Again, in the discharge of these duties, he 
"purifies his soul by obeying the truth through 
the Spirit." — 1 Pet. 1 : 22. And thus he gains 
a growth in grace which fits him for the better 
discharge of duty, and for higher enjoyment 
both here and hereafter. For the more faith- 
fully he performs his duty on earth, the greater 
will be his reward in heaven. Many seem to 
think they cannot afford to perform certain 
duties to God and man; whereas, so great 
would be their reward for doing them, that 



How TO BE CCTLTIVATED, AND WhY. 191 

they cannot well afford to neglect them. In- 
terest alone, then, were an all-sufficient motive 
to abound in all religious duties. 

Yet we would have it ever kept in mind, 
that the motive to duty on which we would 
now most insist, is our usefulness. The more 
we exempHfy the beauty and loveliness of re- 
ligion, the more shall we promote the declara- 
tive glory of God ; for, the more will men "see 
our good works, and glorify our Father which 
is in heaven." ^N'or should we be a little use- 
ful thereby. Again, many of the christian 
graces tend greatly to ameliorate the condition 
of our fellow men. And if all would act as 
kindly toward each other as Christianity re- 
quires, all earth would become a blooming 
Eden. Yet it is neither of these kinds of use- 
fulness that we now mainly urge. It is that of 
convincing the impenitent of the beauty and 
the loveliness of religion, thereby persuading 
them to embrace it, and thus to secure salvation 
without delay. 

Many Christians express much desire to be 
useful, and much regret that they are not able. 
They say they wish they had money to relieve 
the wants of the poor at home, and to send the 



192 Esthetic Piety. 

Gospel to the destitute abroad ; or that they 
had leisure and strength to distribute religious 
tracts, and to visit the sick and suffering. 
While others express a wish that they had 
learning and talents, that they might teach the 
wandering the way of life everlasting. They 
say, "If we could only become ministers, or 
missionaries, we would gladly spend and be 
sj)ent in turning men from darkness unto light, 
and fi'om the power of Satan unto God." But 
they seem to think, that as they are situated^ 
they can do nothing for the spiritual good of 
their fellow men. Whereas, all Christians are 
able, and are bound to do much. Though 
"silver and gold they have none," they can 
manifest their sympathy and good will to the 
destitute and suffering, by kind words, looks 
and actions. And these would not be a little 
soothing to many an aching heart. Many on 
making the trial, would find they had more 
abiUty and means of doing good than they 
were aware of. One means is prayer. For it 
is a sad mistake to suppose that men are to be 
brought to salvation only through the officially 
authorized preaching of the Gospel. Without 
the effectual influence of the Holy Spirit, Paul 



How TO BE Cultivated, and Why. 193 

maj plant and ApoUos may water in vain; 
which influence is to be secured by prayer. 
And how many conversions have occurred of 
late in answer to intercessions for those on 
whom no other means of grace were employed. 
Nor is it enough, that this influence be sought 
in the public asseml-jly and the social circle. 
It should be done in the closet, and wherever 
a silent ejaculation can be sent up to heaven 
for regenerating grace. And for this blessing, 
the most obscure and unlearned may wrestle 
as efiectually with the Angel of the covenant, 
as the ablest theologian. For prayer avails 
only as it is holy, fervent and importunate. 
Since private Christians, then, are far more nu- 
merous than ministers, every one of whom is 
bound to be as fervent in spirit as those who 
"preach the Word," they might accomplish by 
this means a vast amount of good. 

Another way in which private Christians 
might promote the salvation of sinners, is by 
recommending religion in conversation and let- 
ters. Many by equal faithfulness, might have 
equal success with Harlan Page, who had the 
rich satisfaction of hoping on his death-bed, 

that he had thus been instrumental in the con- 
12 



194 ^Esthetic Piety. 

version of one hundred immortal souls. But 
a more striking case of success has more lately 
come to light. It was related by an aged 
clergyman in one of the Fulton Street daily 
prayer-meetings, that a man who was converted 
at the age of 70, and lived but two years after- 
wards, yet said on his death-bed he could re- 
member over one hundred who had been con- 
verted through his instrumentality. And 
should not many others "go and do likewise ?" 
But we would not recommend that such 
means be employed indiscriminately. Like the 
latter person mentioned above, we should look 
about to see whom we could most probably 
bring to Christ, selecting such as would be 
most likely to heed our advice ; such, that is, 
as are most favorably disposed towards us, and 
over whom we should probably have most in- 
fluence. And these will generally be found 
among our nearest relatives and dearest friends, 
those who are most in our employ, or those to 
whom we have shown most kindness. We 
should seize, moreover, on times and circumr 
stances in which they are most thoughtful and 
tender; and strive to address them in ways 
likely to offend them least, and thus to profit 



How TO BE Cultivated, and Why. 195 

them most. Often the best efforts are indi- 
rect, and apparently incident ah It is more 
emphatically true respecting religion, than other 
concerns, that 

*'Men must be taught as though you taught them not ; 
And things unknown, proposed as things forgot" 

We should be careful, too, not to disgust by 
the frequency and length of our communica- 
tions, but strive to say as much to the point as 
we can in few words. It is often best to speak 
of the beauty and happiness of religion, and 
the necessity of it to salvation, without imme- 
diately urging its acceptance. But eventually 
there should follow, if opportunity permit, a 
direct and urgent entreaty, that the conditions 
of mercy should be complied with, definitely 
and without delay. 

But that we may seek by these means, the 
salvation of our fellow men most successfully, 
we need- to have all the christian graces in full 
and constant exercise. For they will give us 
more sj)iritual life and energy, thus making us 
more earnest and solemn, more vigorous and 
persevering in our instructions and exhorta- 
tions ; while at the same time, they will make 
us more tender of the feelings of those whose 



196 -Esthetic Piety. 

salvation we seek, and more careful not need- 
lessly to wound them. They will likewise com- 
mend us more to their consciences, convincing 
them more of the honesty and kindness of our 
efforts, and thus constraining them to respect 
the more our character and counsels. Where- 
as, if they found our habitual conduct did not 
correspond with our profession, they would 
have but little confidence in the truth and im- 
portance of what we say in behalf of religion. 
But we can influence many by our example, 
whom we cannot reach by our voice. And it 
is this kind of usefulness on which we would 
mainly now insist. As rehgion consists not 
merely in abstract dogmas, but mainly in life 
and action, it is taught more impressively by 
exemplification, than by mere definition and 
description. What a chart or a model is, in 
illustrating and enforcing many secular instruc- 
tions, a complete holy life is to the teachings 
of Christianity. If Christians would manifest 
to the world all the excellencies of religion, 
they might be "epistles of Christ, known and 
read of all men." And hereby the preaching 
of the Gospel, and the other means of grace, 
would be clothed with amazing additional 



How TO BE CULTIYATED, AND WhY. 197 

power. Such a practical illustration of Chris- 
tianity by all its professors, is the great desid- 
eratum. If it were supplied, there is no cal- 
culating how much more rapid would be the 
progress of Gospel grace. 

Here, then, is a vast mission field, in which 
Christians, old and young, rich and poor, high 
and low, learned and illiterate, may at all times 
labor for the salvation of others. It is a field, 
too, in which they need not, and, if faithful, 
will not labor in vain. They can by their holy, 
lovely example, be always presenting some si- 
lent appeal to the impenitent in behalf of re- 
ligion. And at last, when they can do nothing 
else, they can show by their patient, cheerful 
sufferings, how excellent is that religion which 
sustains and cheers them in their sufferings 
and sorrows. Especially can they show it in 
death, that most trying of all earth's trying 
scenes. How many a resigned, rejoicing, tri- 
umphant saint, on his death-bed, has thus car- 
ried a conviction of the truth and necessity of 
religion to the hearts of unbelievers, a convic- 
tion resulting in salvation. 

It may not be amiss to remark in this place, 
that when the holy example of God's people 



198 -Esthetic Piety. 

has failed to secure the conversion of sinners, 
it has been far from lost upon them. For it 
has done much for their temporal welfare. 
Christianity did much to stay the ruin of the 
Roman Empire, and to break the force of its 
final fall. It tamed into civilized life the fierce 
barbarians of the north who overwhelmed it. 
Christianity has done more than everything 
else to restrain the cannibal from feasting on 
his fellow ; and more than everything else to 
lessen the prevalence and cruelty of war. 
Christianity has done more than everything 
else to elevate woman toward her proper posi- 
tion in society. In nearly every nation and 
tribe, except where the Bible is felt, woman is 
at best but the servant of man — unenlightened, 
oppressed, and in some countries degraded 
almost to a level with the brute. It is Chris- 
tianity alone that banishes those horrid heath- 
enish atrocities of drowning infants, burning 
widows, and leaving aged parents to perish 
with hunger in the wilderness. It is Chris- 
tianity, too, that has founded all the hospitals 
and houses of mercy that are found on the face 
of the globe. And the first voluntary contri- 
bution that is known to have been taken up in 



How TO BE Cultivated, and Why. 199 

heathen lands, was made by the christian con- 
verts of Macedon, for the poor saints in Jeru- 
salem. It is well ascertained, also, that a great 
share of wholesome legislation, and wholesome 
moral habits of christian lands, is the result of 
rehgious example on legislators, and citizens 
who are still unconverted. 

As, then, a good, pious example is so power- 
ful for the temporal good of the impenitent, it 
is vastly important that all Christians should 
carefully cultivate, and clearly exhibit, all that 
is lovely and laudable in their reUgion, that 
they may accomplish all the good they can in 
that direction. Even if they could do no more 
good in that way, than to increase justice, 
propriety and kindness among men, it would 
be worth their utmost efforts ; for they might 
thereby contribute much to the present happi- 
ness of the human family. But such an influ- 
ence ends not here. Reformation in morals 
tends to repentance unto life. The more fully 
and habitually a man complies with the rules 
of christian morality, the more he will be dis- 
posed to hear the Gospel, and to be benefitted 
by it. How momentous in this view, then, is 
the influence, direct and indirect, of a high and 
holy example. 



200 Esthetic Piety. 

m 

Rev. Mr. Ellis reported lately to the London 
Missionary Society concerning the conduct of 
converts to Christianity in Madagascar, that 
"the influence of their spirit, their character 
and their conduct among the heathen around 
them, is far more powerful than the precepts 
of the Gospel which they beUeve. It is pro- 
ducing impressions upon the people far greater 
than it is possible for us to imagine." And if 
the christian graces of those so lately converted 
from gross heathenism have such a niighty in- 
fluence upon their savage persecutors, what 
might be expected, if all God's people in civ- 
ilized lands would exhibit to the moral and en- 
lightened around them the like fidelity. 

Here, then, we have a most powerful motive 
to faithfulness in duty, and one too seldom in- 
sisted on. It is the good that is thereby done 
to the cause of man's salvation. When de- 
bating with ourselves, therefore, whether we 
shall omit any act, we should inquire not only, 
is it commanded ? or will it benefit ourselves ? 
but is it needful to recommend our religion to 
others ? And as there is an unspeakable satis- 
faction in being instrumental in saving men 
from final wrath, and securing them eternal 



How TO BE Cultivated, and Why. 201 



bliss, it surely should be an effectual motive to 
cultivate and exhibit to the utmost all the 
christian graces. Let us resolve, then, to be 
ruled by this motive for the rest of life. And 
"turning many to righteousness," may we 
"shine as the stars forever and ever." 



CHAPTER III 



SHOWING IT TO BE BOTH THE DUTY AND THE 
PRIVILEGE OF SINNERS, NO LESS THAN OF 
SAINTS, TO NOTICE, APPROVE, AND PRACTICE 
ALL THE VIRTUES AND GRACES OF THE 
CHRISTIAN RELIGION. 



According to the method proposed at the 
commencement of this essay, we have yet to 
show that sinners, no less than saints, should 
examine Christianity so thoroughly and can- 
didly, as to be fully convinced of its beauty 
and loveliness ; and should thence be persuaded 
to embrace and practice it, thereby securing 
salvation. And we would be the more earnest 
in the attempt, as we know our impenitent 
readers have a strong native aversion to the 



Should be Candidly Examined. 203 

subject, making them very loth to give it a 
faithful and honest examination. For notwith- 
standing this reluctance of theirs, we still wish 
to convince them that religion is not only in- 
finitely important as regards the life to come, 
but that it is most lovely and delightful, and 
would afford them far more happiness in this 
world than they can otherwise enjoy. And 
that we may do it the more effectively, we 
would speak to them in direct address. 

Dear fellow sinners, we are conscious from 
our inmost heart, that in what we are about to 
say to you, we have no other object in view 
than your highest good, both in the present 
and the future world. We have once been as 
fully fixed in the opinion, that religion is odi- 
ous, degrading, and at war with man's happi- 
ness in this life, as any of you now are. But we 
have been convinced of our mistake, convinced 
not merely by argument and observation, but 
by happy experience. And we now desire 
to convince you of the same, only for your 
present and future good. We have seen from 
its very nature, from its effects on ourselves 
and others, as well as from the Word of God, 
that religion cannot but be beautiful, lovely, 



204 ^Esthetic Piety' 

and delightful; conferring on its votary beauty 
instead of deformity, honor instead of disgrace, 
and great enjoyment instead of unhappiness. 
We lament, therefore, to have you cheat your- 
selves of these benefits^any longer : the more 
so, as you thereby expose yourselves to final 
and eternal woe. Will you not, then, at least 
for a little season, suspend your previous preju- 
dice, restrain your present enmity to the re- 
ligion of the Gospel, and "Stand still, that we 
may reason with you ?" We would urge you, 
1. To a more thorough and candid exami' 
nation of the nature^ character and tendency 
of Christianity^ that you may judge more ac- 
curately whether they are or are tiot what the 
Bible and Christians declare them to he. 
[N'othing can be more reasonable than the com- 
mand, "Prove all things ; hold fast that which 
is good." — 1 Thess. 5:21. Candor in judging 
of the moral conduct of others is evidently 
the duty of all. On your acting an honorable, 
upright part, you would feel that others should 
accord to you their approbation and praise ; 
and would feel much aggrieved if they con- 
demned you without duly examining your con- 
duct. Much more would you complain, if they 



Should be Candidly Examined. 205 

persisted in doing so, while you offered to 
prove to them the correctness and excellency 
of your conduct in the case. Remember, then, 
the "Golden Rule," that requires you to act 
towards others as you would rightly require 
them to act toward you. 

But you should deal kindly and truly with 
yourselves^ as well as with the people of God. 
And even if you positively knew that piety 
would mar your present happiness and reputar 
tion as much as you now fear, it would still be 
most unwise in you to delay repentance and 
faith on that account. For you would thus ex- 
pose yourselves the more to final woe. But how 
much more unwise to do thus, while, to say 
the least, you do not know that it would thus 
injure you; and while you know not but it 
would confer on you all the enjoyment and 
honor which the Bible and the saints affirm. 
We therefore entreat you not to persist in con- 
demning and rejecting religion without a more 
thorough examination. We beg of you not to 
resolve on neglecting salvation, until at least 
you have fully and candidly investigated the 
alledged proofs that piety will make you more 
respected and happy than you ever yet have 



206 Esthetic Piety 

been. And we do it with the more earnest- 
ness and confidence, because we verily believe 
that, if you will examine the point with due 
faithfulness and honesty to yourselves, you 
must be convinced that religion, instead of 
disgracing you, would "crown you with glory 
and honor" in the present life, and lead you in 
the life to come to "a far more exceeding and 
eternal weight of glory :" and that instead of 
making you more wretched in this hfe, it would 
render you far more happy than you can be in 
sin, and would finally secure you a "fullness of 
joy" in the presence of God, "and at his right 
hand the pleasures forever more." 

But perhaps you will insist that you have 
investigated the subject sufficiently already, 
and yet are unconvinced. You say, it may be, 
that you have read the first chapter of this 
work, and yet fail to see that rehgion is as 
beautiful and lovely, and as well adapted to 
promote esteem and happiness, as it is there 
contended. Excuse us, then, if we say your 
failure must be owins^ to the unthorouo-hness 
of your examination, or to your unwillingness 
to be convinced. For, we must think there is 
enough in the chapter, and more than enough 



Should be Caistdidly Examined. 207 

to convince any candid mind, that the graces 
and virtues of Christianity are "worthy of all 
acceptation." But 

"A man convinced against his wUl^ 
Kemains an unbeliever still." 

We are confident, therefore, that either you 
have not been thorough in your investigation 
of the chapter, or that you have been unwilling 
to b« convinced by the statements and the ar- 
guments which it contains. When we penned 
them, though they appeared perfectly clear 
and conclusive to ourselves, we did not expect 
they would convince you on a single and slight 
perusal^ since you are so much attached to 
your present notions on the subject, and con- 
sequently so unwilling to find them wrong. 
We are constrained, therefore, to urge upon 
you a more thorough and faithful examination, 
without allowing your past prejudices, or your 
unwillingness to see your past error, to restrain 
your search, to bhnd your eyes, or to bias your 
judgment. And you must perceive that this 
is your safest, wisest course. For even if our 
alledged reasons are insufficient, a closer in- 
spection of them will but make their insuf- 
ficiency the more apparent. Whereas, if they 



208 Esthetic Piety 

are valid, it will avail you nothing to deny or 
disbelieve them. And if, after such a faithful 
investigation, you do really find that religion 
is neither amiable or excellent, true or needful, 
you can neglect it with the greater safety. 
Even in that case, then, your faithful search 
will do you good instead of harm. Whereas, 
if religion is what it claims to be, that is, in- 
finitely excellent, and infinitely needful, it is 
unspeakably dangerous for you to fail to dis- 
cover it, since it must expose you to final and 
endless ruin. As then, in either case, a faith- 
ful examination would do you good, and in one 
case would be of infinite importance to you, 
why not make it at once ? 

But perhaps you will insist that you have 
been not only thorough^ but sufficiently can- 
did, in your former investigations of this sub- 
ject. You will deny, perhaps, that prejudice 
or evil propensities have influenced you un- 
duly. Yet did you not commence the work 
with the desire^ and also with the expectation^ 
of finding religion unworthy of your love, and 
unnecessary to your welfare ? We strongly 
suspect you did. And, if it were so, it is not 
strange th^t this inclination of your heart 



Should be Candidly Examined. 209 

should have kept you from dwelling, as fully 
as you ought, on the evidences of reUgion's 
excellence, and thus from being duly impressed 
by them. It is no wonder, then, if it warped 
your mind throughout your inquiry, and 
brought you to the conclusion which you ex- 
pected and desired. To proceed safely, you 
need to guard very strenuously against such an 
influence. 

We fear, too, that you may fail rightly to 
appreciate the christian graces, because of the 
deficiencies and the inconsistencies which you 
see, or think you see, in some professors of 
religion. For we know that many of the un- 
converted are ever eager to detect such imper- 
fections. And we have been ever ready to 
confess, that many Christians are sadly de- 
ficient in completeness, consistency, and sym- 
metry of character. But we must insist, nev- 
ertheless, that their faults furnish no excuse 
for you. Notwithstanding these faults of theirs, 
you may still see enough in them to convince 
you that religion is truly excellent and lovely. 
Instead, then, of giving your chief attention, 
as many do, to their defects^ you should search 
mainly for their positive virtues ; and reflect 
13 



210 Esthetic Piety 

that these are none the less amiable and 
precious in themselves, because they are found 
in company with some faults. For, again we say, 
gold is gold^ though embedded in much quartz 
or sand. Remember, too, that when you spy 
imperfections in Christians, you only see their 
likeness to yourselves and to others w^ho are 
unconverted ; but that when you spy a real 
christian virtue in them, it is that of which you 
are destitute. And what of good you find in 
imperfect saints, is often to be the more es- 
teemed, because their previous disposition and 
habits were very perverse ; and it has cost 
them a severe contest with the remains of 
their evil propensities, to put forth such good 
fruits as you now behold in them. For such a 
resistance they should have your applause. 

We confess, too, that there are many false 
professors in the Church, in whom no real good 
can be seen. But you must not conclude from 
this that all are such ; much less, that all re- 
ligion is false and worthless. For hypocrisy 
no more proves that all religion is worthless, 
than counterfeit coins are proof that none are 
genuine. The old proverb, that "hypocrisy is 
a tribute which vice pays to virtue," is as true 



Should be Candidly Examined. 211 

as it is trite. For who would profess piety if 
it had no real worth. What if you find im- 
perfect and even false professors in the Church ? 
It is no more than the Word of God has taught 
you to expect. Out of the twelve apostles of 
our Lord, one was a traitor. And would you 
impute the treachery of Judas to all his fellow 
disciples ? Or would you insist that all pro- 
fessors of religion are void of moral excellence, 
because you saw some few of them as far astray 
as David and Peter ? 

Nor are you dependent on these imperfect 
ones for examples of the lovely and the beau- 
tiful and the lofty in religion. For many are 
"walking in all the commandments of the Lord 
blameless," leading such correct and holy lives 
that others "have no evil thing to say of them." 
That ^lere are such faithful professors of god- 
liness, many an unrenewed man has been ready 
to admit. If you have not yet found them, 
you can find them by a little candid search. 
And some of you can find them among your 
nearest relatives and dearest friends : relatives 
and friends whom you virtually slander every 
time you contemn religion. It is to these more 
faithful disciples of Christ that you should look, 



212 Esthetic Piety 

if you would judge correctly of the excellence 
of real Christianity. To see it in its full, es- 
sential purity and excellence, however, you 
must contemplate it as it is described in the 
Word of God, and as manifested in the exam- 
ple of his perfect Son. 

How can you imagine that you have given 
the characteristics of the christian religion a 
full examination, and have come therefrom to 
a candid conclusion that it is unworthy of your 
approval and adoption, when there is so much 
on the very face of this religion to show the 
contrary ? How can you honestly say you 
find nothing commendable in the conduct of 
real Christians — nothing in their love of a God 
of infinite loveliness, nothing in their gratitude 
to Him from whom "cometh every good 
and perfect gift," nothing in their reverence 
for a God of infinite majesty and power, noth- 
ing in their fear of a God denouncing "indig- 
nation and wrath, tribulation and anguish, upon 
every soul of man that doeth evil," nothing in 
their joy at being delivered from these evils, 
with their prospect of a "fullness of joy, and 
of pleasures forever more at his right hand ?" 
Can you believe that universal love to man is 



Should be Candidly Examined. 213 

no better than hatred to him ? that honesty, 
truth and sincerity are no better than injustice 
and lying, insincerity and deception ? that a 
confession of wrong doing, and a purpose to 
cease from it, is no better than self-justification, 
and persistence in the evil ? that humility, 
patience and submission, are no better than 
pride, fretfulness and rebellion ? that charity 
and meekness, pity and mercy, forgiveness and . 
beneficence to enemies, are no better than 
selfishness and avarice, censoriousness and 
cruelty, malignity and revenge ? And can you 
think there is nothing but weakness, meanness 
and disgrace, attached to a religion which has 
reformed so many drunkards and debauchees, 
and so many who were addicted to profaneness, 
dishonesty, and kindred vices ; and which has 
done so much to civilize and enlighten, to ele- 
vate and refine so many ignorant and rude 
and barbarous nations ? Forgive us for saying, 
you cannot intelligibly and honestly believe 
what is so evidently untrue. And forgive us, 
too, if we are unwilling to have you persist in 
such a ruinous belief, either through ignorance 
or the want of candor. 

Perhaps you deceive yourselves by reason 



214 .Esthetic Piety 

of your original aversion to the duties of re- 
ligion. Perhaps when you contemplate its 
graces and virtues, you are conscious that you 
would dislike jourselves to practice them. ; and 
mistake this morbid distaste of your hearts for 
a decision of your understanding, that religion 
is in itself unlovely and undesirable. Or per- 
haps, when you see others discharging re- 
ligious duties, the contemplation is painful to 
you, because you are conscious tbat these are 
duties which you ought to have done, and have 
not done them. And the pain thus occasioned, 
you regard as evidence that religion tends in 
practice to make men unhappy. Whereas, it 
is not the possession and practice of it that 
occasions your pain, but the conscious destittc- 
tion of it. If you saw these duties discharged 
by others in circumstances that did not stir up 
your aversion to the practice of them, or your 
guilt in neglecting them, you would instinctively 
pronounce them beautiful and lovely. Beware, 
then, how you deceive yourselves in this way. 
Remember, the most foolish of all delusions is 
self-delnsion. And the most fatal of all self- 
delusion is in regard to the interest of the soul. 
Denying the importance of religion will do 



Should be Candidly Examined. 215 

you no good. Tou are safe only in acknow^l- 
edging its worth, and at once accepting it. 

There are some Christians to whom you 
must be much attached. And do you regard 
the religious graces of such as real blemishes ? 
Does it disgust you to see your honored father, 
your beloved mother, wife, sister or daughter, 
showing themselves benevolent and patient, 
meek and self-denying, merciful and forgiving, 
when these graces of theirs cost you nothing, 
and when they do not remind you of your ob- 
ligation to exercise the same ? Many an im- 
penitent man, nay, many a decid"ed infidel, is 
avowedly anxious to secure a pious woman in 
preference to others, as a companion for life. 
But why this, if religion be not amiable, ex- 
cellent, and "profitable unto men ?" We knew 
an avowed infidel of twenty years standing, a 
man of intellect, and the most influential of 
any in the community where he lived, who 
manifested great interest in a revival of re- 
ligion, only^ as he told us, because he hoped it 
would he of great benefit to his wife and chil- 
dren. It is true, that soon after this, he be- 
came a Christian himself. But he was led to 
seek salvation, as he afterwards confessed to 



216 Esthetic Piety 

us, by reflecting on his own inconsistency in 
seeking religion for his family, and not for him- 
self. He was brought to the conclusion, that 
if his wife and children needed to be born 
again, he needed the same grace also. He 
therefore sought and found it. And would to 
God the same conclusion and the same results 
might be reached by all our infidel readers. - 

In concluding our arguments on this point, 
we ask, whether they are not sufficient to con- 
vince you of the rashness and danger of con- 
cluding, without a fuller and fairer examination, 
that reUgion^s unworthy of your acceptance ? 
and whether you will not resolve to give it im- 
mediately a more thorough and candid investi- 
gation ? For sure we are, that if you still 
doubt its truth, its excellence and importance, 
it will be to your infinite peril, if you refuse it 
a re-examination. 

But many of the impenitent are free to ac- 
knowledge, that true Christianity is in all its 
features really lovely and beautiful, while they 
yet remain as far from piety in their affections 
and conduct as ever. And such may be the 
fact with some of you. Not a few of those 
who make such concessions, are net very hearty 



Should be Candidly Examined. 217 

in them. Some speak thus in its favor for the 
sake of securing the good opinion of Chris- 
tians ; or because they have not the hardihood 
to avow and to defend their real opinion on 
the point. But we hope the most of them, 
and yourselves especially, are really convinced, 
speculatively^ that religion must be in itself 
amiable and excellent, and tends to elevate and 
refine, to honor and bless all her faithful vo- 
taries. Yet we are not satisfied with the cold 
conviction of your understandings. We ask 
the concurrence of your hearts. We therefore 
urge you, 

2. To yield the approbation of your heart 
to all that loveliness and beauty, excellence and 
importance of religion, of which your under- 
standing is convinced. And is not this a 
reasonable request ? Ought you not to love 
what you see to be lovely, to admire what you 
see to be beautiful and admirable, and to de- 
sire what you see is useful and infinitely need- 
ful ? Save you already yielded this cordial 
love of approbation and moral esteem ? If 
you have, you are "not far from the kingdom 
of heaven." But "salvation is far from the 
wicked." And as you are avowedly living in 



218 ^Esthetic Piety 

sin, we must think you have not yet accorded 
to them the devotion of your hearts. Nor 
vt^ill you deny your lack of this duty, unless 
you cofifound the admission of your intellects 
with the consent of your hearts. But you 
must see that it is one thing to be convinced 
of a duty, and another thing to discharge it. 
And why is not this duty actually done by you ? 
Will you plead inability ? Will you insist that 
your mind is so formed, or rather so t^^formed, 
that it cannot flow out in love to what is good 
and amiable, nor in admiration of what is beau- 
tiful and grand, nor in desire after what is 
vastly important to your jDresent and future 
welfare ? You can love, esteem, and desire 
what is amial3le, excellent and needful in 
things temporal ; why not, then, in things spir- 
itual and eternal ? There can be no diffi- 
culty in the way of your approving of religion 
from your hearts, except a previous disposition 
which you must see to be perverse and wrong. 
Nor can a wrong inclination justify you in not 
acting right. And while you have no sufficient 
excuse for neglecting this duty, you have most 
powerful reasons for discharging it heartily, and 
without delay. So long as you neglect it, you 



Should have the Approval of All. 219 

live devoid of the radical, all essential grace of 
that religion which brings salvation, that is 
love. As this religion consists so largely in 
love, and results so largely from it, in other 
words, as it consists mamly in loving God, his 
Son, his people, and his laws ; and as so many 
of its duties must be prompted by such love, 
it follows, that, if you continue your heartfelt 
aversion to it, you cannot be saved. For the 
Psalmist says, "The Lord preserveth all that 
love him, but all the wicked will he destroy." — 
Ps. 145 : 20. Paul says, "If any man love not 
the Lord Jesus Christ, let him be Anathema, 
Maranatha."— 1 Cor. 16: 22. While another 
apostle says, "He that loveth not his brother, 
abideth in death." — 1 John 3 ; 14. And you 
must be conscious, on looking within, that 
however your judgment is convinced that re- 
ligion is comely and excellent, you still have a 
cordial dislike to it ; and that it is this aversion 
of heart that hinders your embracing it "to the 
saving of the soul." This dislike, then, must 
be surrendered, or you cannot be saved. And 
thus you see, that reasons weighty as eternal 
woe, and as everlasting bliss, are now urging 
you to overcome this irrational aversion to 



220 JEsTHETiG Piety 

what is evidently amiable and excellent, of 
good report, and of infinite moment. 

Some of you who are theoretically convinced 
of the beauty and value of religion, are begin- 
ning, perhaps, to see the guilt and danger of 
not giving it the concurrence of your hearts. 
And you ask, it may be, by lohat mea7is this 
inveterate aversion of yours is to be overcome ? 
We reply, therefore, that it ought to be over- 
come immediately, and icithoiit means. You 
ought to cease at once from hating what is so 
evidently lovely, and from disregarding what 
is so immensely important. You ought forth- 
with to love and heed them with all your heart. 
This obligation would doubtless be affirmed by 
your conscience, if you would but let it speak. 
But it is to be feared that you will not "cease 
to do evil" thus immediately. We will, there- 
fore, suggest to you certain means, which may 
lead you eventually to the duty which you are 
now so reluctant to perform. 

The first means which we would urge, is a 
full internal acknowledgment of your ohUga- 
tion to love and regard religion. There is no 
prospect of your doing the duty, so long as 
you are trying to justify yourselves in neg- 



Should have the Approval of All. 221 

lecting it, nor so long as you think little or 
nothing about it. So long as these continue, 
they will effectually prevent the discharge of 
it. But the more you allow your conscience 
to proclaim aloud your obligation, the greater 
the probability that you will comply with it. 

Another means which we would mention is, 
that you dwell with continuous and concen- 
trated attention on the importance of giving 
to religion the immediate and full approbation 
of your hearts, and on the infinite danger of 
failing to do so. Your native dislike to chris- 
tian duties makes you averse not only to em- 
brace and practice religion, but also to think 
about it. You are, therefore, in the more dan- 
ger of being thoughtless and indifferent about 
it. Instead, then, of forgetting your critical 
condition, or of strivmg to quiet your fears, 
you should strive to rouse and augment them. 
You should hold up before your minds the im- 
mense interests which you have at stake, and 
solemnly consider how much they are endan- 
gered by the opposition of your hearts to the 
only way of salvation. It is thus that you 
should urge yourself to relinquish your un- 
founded and dangerous aversion, and thus re- 



222 ^Esthetic Piety 

move the main obstacle to saving faith, and re- 
pentance unto life. This is one means by vi^hich 
God is striving, through his Word, his Provi- 
dence and hisSpirit,to persuade the unconverted 
to "turn and live." Instead, then, of avoiding 
and resisting this means, as many do, and as 
probably you have hitherto done, you should 
not only welcome it, but impress it as much as 
possible upon your consciences, and continue 
to do so till it is effectual. 

We have one more means to recommend. 
It is a more constant and intense contempla- 
tion of the various excellences of religion which 
we have heretofore considered. We will sup- 
pose you have heretofore examined them enough 
to be somewhat convinced that they are worthy 
of your heart's approbation. Yet your convic- 
tion is not as full and impressive as it needs to 
be, else your heart could not so easily repel it. 
For the more constant and thorough your con- 
viction that religion should be loved and chosen 
by you, the more difficult will it be to reject 
it. You should, therefore, keep your mind 
intent upon its excellencies, till your heart 
yield its full approbation. For if this cordial 
approval is withheld, there is reason to fear 



Should Peesuade to Salvation. 223 

that the conviction of the understanding is 
some way deficient. Nor can you be said to 
have done all you can to overcome the aver- 
sion of your heart, till you have given this con- 
viction of your understanding its utmost full- 
ness and force. 

But many profess cordially to approve, ad- 
mire and love religion, while as yet they have 
not chosen it as the pursuit of their lives. 
And it is indeed true, that to love piety in the 
abstract, or as seen in the lives of others, is a 
very different thing from delighting to practice 
it ourselves. But it may be doubted whether 
these things do not always go together, how- 
ever distinct they may be in themselves. For 
how can any one delight in the graces of Chris- 
tianity in others, without choosing to possess 
them himself? Yet we will now suppose that 
you have the one without the other. We 
have therefore to urge upon you, 

3. Tlie full adoption of the christian re- 
ligion^ the faithful exercise of its affections^ 
and the faithful discharge of its duties. This 
is the last, and by far the most important duty 
which we have proposed to press upon you. 
The others are but preparatory to this, and 



224 u^sTHETic Piety 

would be of little avail if this were wantins:. 
Nay, in one respect you would be far the worse 
for them. For the mere conviction of your 
intellect that religion is beautiful and lovely, 
and "profitable unto all things," and even a 
cordial love of it, as seen in others, will do you 
no good, unless they lead you to espouse and 
practice it yourselves ; but will rather increase 
your guilt and condemnation, since in that case 
you will sin against greater light, and stronger 
motives, in rejecting salvation. And the duty 
of adopting and practicing religion is infinitely 
important, because, if you do so, you secure a 
life of happiness, and an eternity of bliss; 
while, if you do not^ you will enjoy the less 
happiness in this life, and reap eternal woe at 
last. Why, then, should you neglect a duty 
<3f such infinite moment ? 

Once you disdained to become Christians 
for fear of disgrace and shame. You thought 
its affections mean, and its duties degrading. 
You therefore resolved, that rather than be 
thus disgraced, you would delay religion, 
though at the risk of foregoing infinite blessed- 
ness, and of "suffering the vengeance of eter- 
nal fire." But now you profess to be convinced, 



Should Peesuade to Salvation. 225 

as you certainly ought to be, that religious 
affections are not mean and disreputable, but 
magnanimous and ennobling ; and that a chris- 
tian life is not base and despicable, but "lovely 
and of good report." What is there now^ 
then, to hinder your becoming, by repentance 
and faith, the heirs of salvation ? Why not 
enter at once into life, and begin to put forth 
those graces and virtues which, as you profess 
to believe, are lovely and beautiful, conferring 
worth and honor on all who possess them? 
Ah, we are afraid it is because that, after all 
your professions of believing religion honor- 
able, you still have a lingering fear that it will 
disgrace you. Though convinced in the main 
that such fears are groundless, still they steal 
back upon you, perhaps, whenever you think 
of becoming a Christian. Or perhaps you will 
say, that though you believe religion to be 
lovely and laudable in others, you fear, never- 
theless, that your fellow sinners will despise it 
in you. But if so, they must be in error on 
this subject, as you have been. And you should 
' not confirm them in it, by showing them that 
you are still ashamed of Christianity, but 

should strive to convince them of their error, 
14 



226 ^Esthetic Piety 

both by example and arguments. Yet more 
probably tbey are only pretending^ or trying 
to believe, that religion is mean and disgracing, 
while in their better judgment and their con- 
sciences they declare in its favor. If, then, 
you would espouse and advocate Christianity, 
they would probably be constrained, as many 
in like cases have been, to acknowledge that 
you have "chosen that better part," and per- 
haps choose it with you. 

But what if some of your old associates 
would forsake and scorn you ? It would be 
weak as well as wicked in you to be kept by 
the fear of it from doing either what your 
duty, or your highest interests requires to be 
done. Self-respect alone should set you above 
the false opinion of others. What more do 
you need to fix you on a pious course, than a 
conviction that you ought to pursue it, that it 
is the only way in which you can secure your 
utmost welfare in this life, and in the life to 
come ; the way to render you more deserving 
of the respect and love of others, as well as 
the way that will lead you to glory and honor 
in the life to come ? Would you decline a 
high station in life, in which you would be far 



Should Persuade to Salvation. 227 

more respected by a far higher circle, because 
a few mistaken ones had a low opinion of that 
station? and when you knew that even these 
would soon see, that, by accepting it, you had 
secured a far higher dignity, and a far greater 
enjoyment, than you ever knew before ? Yet 
much more egregious your folly, if you are de- 
terred from salvation for fear of being despised 
by a few misjudging sinners. For you would 
thus continue in "sin," which is "a reproach 
unto any people," and which leads to shame 
and everlasting contempt — rather than become 
"the excellent of the earth" — rather than 
"choose the better part" — rather than practice 
the "wisdom" which "brings to honor them 
that embrace her," and finally adorns them 
with a crown of glory at God's right hand. 
What though you had to suffer reproach and 
shame through life, from all your impenitent 
friends, because you espouse religion ? How 
much better that you should be congratulated 
by all heaven at your conversion, and should 
triumph in your glorification, than that you 
should be the derision of devils, and the cease- 
less lamentation of saints and angels. But 
how much greater your folly in foregoing this 



228 -^Esthetic Piety 

good, and incurring this evil, when you have 
no reason to fear that such disgrace would re- 
sult from becoming Christians. You know 
very well that, as a general thing, those who 
were respected before their conversion, are re- 
spected none the less on being born again. 
And you know on the other hand, that multi- 
tudes who were debased and despised by reason 
of their ungodliness, have risen to respectabil- 
ity and moral worth by embracing religion. 
Who, then, can estimate the folly of continuing 
in the way to woe, for fear of being despised 
for escaping it ? 

But perhaps what makes you most loth to 
become Christians, is the fear that it would 
make you more unhappy in the present life. 
Yet you profess to believe that a life of piety 
is in its nature amiable and honorable. Why 
is it, then, that you can find no delight in it ? 
Either your heart is deplorably corrupt, or 
your conviction of this beauty and excellence 
of religion is very defective. You only need, 
then, either to resist the influence of this cor- 
ruption, or to gaze upon all that is laudable in 
religion, until you are compelled to love and 
delight in it. For if you were as fully, and as 



Should Persuade to Salvatiojs". 229 

impressively convinced of its excellency as you 
ought to be, it would seem that you must of 
necessity take pleasure in it. 

You may think, however, that your present 
experience is a positive proof that you cannot 
be happy in the exercise and practice of piety. 
If so, you are grievously mistaken. Of true 
christian experience you have none. You 
know from experience how religion affects you 
as sinners^ while you only look upon it. But 
you know nothing from experience how re- 
ligion would affect you if you were Christians^ 
while living and acting as such. For you have 
not yet experienced a single gracious affection, 
nor done from christian motives one single 
duty. For "in your flesh," that is in your un- 
renewed heart, "dwelleth no good thing." — 
Rom. 7:18. Nor can you know by experience 
how rehgion will affect your happiness, till you 
really become Christians, and live and act like 
Christians. And all who do become such, will 
tell you it is their experience, that the more 
faithful they are in the service of God, the 
more happy they are in the present life. 

Yet all you mean, perhaps, is, that when you 
consider the affections which the Christian has 



230 Esthetic Piety 

to exercise, and the duties which he has to dis- 
charge, it seems as if it would be very pain- 
ful to you to do the same, because of your 
present strong dislike to all such affections and 
duties. And it is indeed true, that you cannot 
take pleasure in them as long as you continue 
to feel as you do now. And it is equally true, 
that you cannot have these affections, and do 
these duties, so long as you feel as yoit do now. 
In your conclusion, then, you have overleaped 
two important facts. One is, that your dishke 
of these affections and duties is not owing to 
their intrmsic odiousness, but to the perverse- 
ness and corruption of your hearts ; that, if 
your hearts were as they ought to be, they 
would be led by your understanding, at once 
to loving, desiring, and delighting in, what you 
intellectually judged to be lovely and desirable. 
You would, therefore, take pleasure in pious 
exercises and duties, just as saints and angels 
do. And the other fact is, that every one, on 
becoming a Christian, is so "transformed by the 
renewing of his mind," — Rom. 12 : 2, that "old 
things pass away , and all things become new." 
— 2 Cor. 5:17. The old aversion to holiness 
is gone, and is succeeded by a new relish, that 



Should Persuade to Salvation. 231 

''hungers and thirsts after righteousness," and 
"delights in the law of God after the inward 
man." — Rom. 7:22. The change thus wrought 
in regeneration is not only a co/iversion, but 
an iuYersion^ turning both affection and con- 
duct to an opposite direction. After his con- 
version the man hates and abhors those sins in 
which before he most delighted. And he loves 
and enjoys most of all things, the holy affec- 
tions and services which previously he most de- 
tested. Previouslv he "hated God" his Son and 
his Sabbath, his Word and his worship, his law 
and his people. But now he "loves God with 
all his heart" — now "Christ is precious," the 
"chiefest among ten thousand," and "altogther 
lovely" — now the Word of God is "sweeter 
than honey or the honey comb ;" for he de- 
lights in its precepts, and finds that "in keeping 
of them there is great reward" — ^now he finds 
it "good to draw near to God," and that his 
happiest seasons are spent at the mercy seat — 
now he "calls the Sabbath a delight" — and 
now he ."loves his brethren with a pure heart 
fervently." 

This change may be aptly illustrated by the 
restoration of a sick man to health and appe- 



232 Esthetic Piety 

tite. During his disease, he loathes the very 
food for which in health he had the keenest 
reUsh. And it seems to him that he could never 
love it again. But when his health returns, 
his appetite returns. And what he loathed so 
much in sickness, he relishes most keenly when 
his health is restored. And you are now 
afflicted with the worst of diseases, the dis- 
ease of sin. "The whole head is sick, and the 
whole heart faint." No wonder, then, that 
you are disgusted at the holy food of angels. 
But if the Great Physician should lay his heal- 
ing hand upon you, and restore you to spiritual 
health, you would love religion as much as you 
now dislike it ; and would find it as delightful 
as you now think it painful. You must have 
seen that just such a transformation has been 
wrought in many. For you know that once 
they hated holiness as much as you, and feared 
as much as you that its exercise and practice 
would render them wretched. But since then, 
you have seen a striking change take place 
with them — a change which they and the Bible 
ascribe to the renewing grace of God — a change 
by which they have lost their delight in sin, 
and have found a far higher one in the Avays 



Should Pekstjade to Salvation. 233 

of holiness. And you know that the Almighty 
is able to effect the same blessed change in you. 
He can make you far more haj^py in his ser- 
vice, than you have been, or can be, in the -ser- 
vice of Satan. And such a change he offers to 
effect in ycm^ and in all who will repent, thus 
making the path of piety to be pleasantness 
and peace. Nor has he ever failed to do so 
with any returning sinner. You ought, there- 
fore, to rely upon his power and readiness to 
do the same for you. Come at once to the 
resolution, then, to leave your sins and live a 
new life, assured that God for Christ's sake 
will not only forgive your sins, and eventually 
receive you to himself in glory, but will so en- 
tirely change your nature here, that you will 
be far more happy in his service on earth, than 
you ever have been heretofore in the service 
of the world, the flesh and the devil. As, then, 
there is evidently nothing to lose, and so much 
to gain, why Tvill you hesitate ? 

Yet it is probable that the most of Gospel 
sinners are anxious only to escape the woe, and 
secure the bliss of the world to come. They 
are convinced that they must become Chris- 
tians before they die, in order to shun the ever- 



234 -Esthetic Piety 

lasting agonies of "the second death," and to 
secure the fullness of joy, and the pleasures 
forever more among "the saints in light." 
And they intend to do so. But they deter- 
mine to delay repentance and faith for the 
present, because they fear that religion would 
prevent their being happy in the present life. 
And if this is your impression and purpose, we 
beg of you to think of your inconsistency. 
You evidently hope to be happy in the holy 
service of God in heaven. But how can you 
suppose that the holy religion which is to make 
you happy in eternity, would make you misera- 
ble in time ? If the scanty degree of piety to 
which men attain in this life, would render you 
wretched in time, how can you endure it in its 
fullness and perfection in the presence of God 
forever ? Yet, again we say, even if it were 
true that a life of piety would make you as 
miserable as you fear, it would still be unspeak- 
ably unwise in you to delay on that account to 
secure your salvation at once, lest you fail of it 
forever. Infinitely better to endure aU the un- 
happiness which you fear religion would occa- 
sion you, and to endure it through the longest 
mortal life, than run the risk of missing salva- 



Should Peesuade to Salvation. 235 

tion, and thus of lying down in everlasting woe. 
Besides, you know not how little of your life 
still remains. It may be that you have but a 
few days, or at most a few months remaining. 
What folly, then, to hazard your eternal wel- 
fare for the sake of securing, for such a short 
and uncertain season, the paltry pleasures of 
sin. 

And yet some of you believe that you would 
lose nothing, either in respectability or enjoy- 
ment, but would gain much of both by em- 
bracing rehgion. And supposing you to 
have come to this conclusion truly and intelli- 
gently, as you certainly ought to have done, 
we would ask whj you still delay to embrace 
it ? You need to be enjoying these benefits 
now. Then why still forego them ? Suppose 
you contemplated removing to some distant 
land, where you were assured of far more es- 
teem and honor, and far more prosperity and 
happiness than you now enjoy ; but that in 
order duly to enjoy these vast benefits, it were 
needful that you rid yourself of a deadly dis- 
ease which is now preying upon you ; and that 
unless you did so, you could not prosper, either 
here or in the land of yoar adoption. Would 



236 Esthetic Piety 

you, in such a case, delay to use the means, oi 
to take the medicine which would restore you 
to immediate health ? If you knew, that just 
so soon as you applied the remedy, the disease, 
with all its pains and dangers, would depart, 
and vou would beofin at once to share much of 

1 CD 

the blessedness that awaited you in your far off 
home, would you refuse to be well, till about 
to set out on your journey thither ? — and that, 
too, though you knew not how soon you must 
start ? Surely you would not. Why, then, 
will you continue to languish under the pains 
and pinings of spiritual leprosy, while by com- 
ing at once to Christ, you might be instantly 
healed, thereby securing much more happiness 
on earth, and infinitely more in heaven. 

Thus is loss by delay a powerful argument 
against it. But the danger of it is far stronger. 
There is a fearful probability that, if you do 
not now become Christians, you never will. 
And it is the more fearful, if you are now 
rationally convinced that religion would not 
make you more despised and miserable, but 
more respectable and happy. Once you prob- 
ably have said that you would willingly em- 
brace religion, if it would not make you more 



Should Persuade to Salvation. 237 

despised and unhappy. But now that objec- 
tion is removed. And if now, when convinced 
that it will not injure, but promote your pres- 
ent welfare, you still refuse to embrace it, 
what probability that you ever will ? What 
additional argument can be urged upon you ? 

Besides, the present is your only sure oppor- 
tunity to secure salvation. For Hfe is utterly 
uncertain. "You know not what a day may 
bring forth." — Prov. 27 : 1. "Man also know- 
eth not his time : as the fishes that are taken 
in an evil net, and as the birds that are caught 
in the snare, so are the sons of men snared in 
an evil time, when it falleth suddenly upon 
them." — Eccl. 9: 12. "For when they shall 
say, Peace and safety, then sudden destruction 
Cometh upon them." — 1 Thess. 5 : 3. And 
this fact is confil-med by every day's occur- 
rence. Nearly all men die to themselves un- 
expectedly. Nor have you any reason to ex- 
pect it will be otherwise with you. If, then, 
you are very confident of living longer, the 
more is your danger of dying unprepared. 

Nor is it the uncertainty of life alone that 
makes your delay of repentance most danger- 
ous. Many things may happen to you here- 



238 Esthetic Piety 

after, that will make it far more difficult than 
it now is to flee from final wrath. Though 
your lives should be prolonged, yet your pres- 
ent opportunities, conveniences, and means of 
grace may be gone forever. And if you are 
not willing to "lay hold on eternal life" at the 
present time, when your circumstances for 
doing so are most favorable, how can you be 
persuaded to do it when they are most un- 
favorable ? You may soon be occupied and 
crowded with worldly cares and employments, 
that will make it more difficult for you to se- 
cure salvation. You may be removed from 
your present means of grace, and from your 
present pious associates, to scenes, employ- 
ments and associations that will greatly ob- 
struct your escape from the perdition of un- 
godly men. And what is frequent, and is far 
worse, your minds may become so weak, if not 
bewildered, or so distracted, if not destroyed, 
as to make it all but impossible for you to find 
and to enter the strait gate of life. When you 
see death near, you may be so distracted, like 
many in alarm at fires, as to do nothing right 
for your safety. A great share of sinners on a 
death-bed are totally bereft of reason, and so 



Should Persuade to Salvation. 239 

are utterly incapable of making their peace 
with God. And how fearful the probability 
that it will be so with you. For since you 
will not improve your best opportunities and 
means of grace, why should they be continued 
to you any longer ? Offended at your neglect 
of them, why should not God remove them at 
once and forever ? 

Or, though your favorable circumstances for 
securing salvation should be continued, and 
your minds remain unimpaired, still you may 
provoke the Lord to recall from you that 
blessed Spirit by which you must be born 
again, or never enter the kingdom of God. — 
John 3 : 5. He says, "My Spirit shall not 
always strive with man." — Gen. 6 : 3. And 
since he has done so much to provide for you 
the supper of salvation, done so much to facil- 
itate your approach to it, and so long called 
and urged you to come, you have reason to 
fear, that if you refuse any longer, he will say 
of you, ''IsTone of these men that were bidden 
shall taste of my supper." — Luke 14 : 24 ; and 
"swear in his wrath that you shall never enter 
into his rest." — Ps. 95: 11. It is confidently 
believed, that from many who have been fully 



240 -Esthetic Piety 

convinced of their sin and danger, as you 
probably have been, and yet refuse to give 
up their sins, he recalls his Spirit, saying, 
"They are joined to their idols, let them alone." 
— Hos. 4:17. And thus we believe he leaves 
them to die in their sins — some in utter stupid- 
ity, some in deep distress or sullen gloom — 
and others raging and blaspheming. All of 
them having been "often reproved," and hav- 
ing "hardened their neck," are "suddenly de- 
stroyed, and that without remedy." — Prov. 
29: 1. 

It is a fearful fact, too, that all those sinners 
who believe in the final doom of the wicked, 
intend^ just as you do, to repent hereafter^ 
while a vast portion of them fail to fulfill their 
resolution, and therefore "go into perdition." 
And if you persist any longer in the like reso- 
lution, the awful probability is that you will 
meet the same dreadful doom. This fatal res- 
olution ruined them, and what is there in your 
case to prevent the same resolution from ruin- 
ing you also ? Precisely nothing. It was this 
resolution, and this consequent hope of re- 
penting at some indefinite future time^ which 
encouraged them to this fatal delay. And 



Should Persuade to Salvatiox. 241 

toward that same final pitfall they are now lead- 
ing yoii. A purpose and a hope to secure sal- 
vation hereafter^ is only an inducement and ah 
encouragement to refuse it now. And you 
have only to cling to that purpose and hope a 
little longer, to make your "damnation sure." 
Nor will you have less reason or less inclina- 
tion to hold on to it than you have at the pres- 
ent time. If there is any good reason for giv- 
ing it up hereafter^ it is equally good for giving 
it up without delay. And the more confidently 
you purpose and hope to repent and believe at 
some future time^ the more you will be en- 
couraged to delay, and the more hopeless, 
therefore, your prospect becomes. A vast 
l^roportion of the multitudes that have gone 
down to hell from under the light of the Gos- 
pel, have gone there through the deadly influ- 
ence of this very hope. Once they were stand- 
ing where you stand iioio — fully intending, and 
fully expecting, as you now do, to be saved ; 
and for the same reason, namely, because they 
were so firmly resolved to repent at some 
future time. You can easily conceive their 
grievous lamentation over this resolution of 
'delay. How bitterly they will curse forever 



242 Esthetic Piety 

their folly in not resolving to repent at once, 
and thus have escaped everlasting woe. Why, 
then, will you follow them hi the same road to 
ruin, when the fearful probability is that it will 
lead you to ''mourn at the last," and to lift up 
your voices with them in unavailing and ever- 
lasting lamentation over the folly of delay ? 
And as all who find salvation rejoice ever after 
that they sought it so soon, why will you not 
become at once the partakers of that joy ? 
Why not come at once to that resolution which 
you will never regret, but over which you will 
always rejoice "with joy unspeakable and full 
of glory ?" 

Let all the arguments of this chapter be 
pressed in combined force upon your minds. 
As religion is so beautiful and lovely, so ele- 
vating and ennobhng — and would add so much 
to your respectabihty and happiness in this hfe 
—as it is absolutely necessary to save you from 
eternal woe, and to secure to you eternal bliss 
— as the continuance of your lives is utterly 
uncertain — -as your present means of grace, 
and your other conveniences for finding salva- 
tion may soon be removed — as your reason 
may be wrecked, or be otherwise grievously 



Should be Candidly Examined. 243 

obstructed or impaired — and as by refusing 
longer to accept of salvation, you may provoke 
the Lord to withdraw that influence of his 
Spirit, without which you can never be saved, 
will you not resolve before you lay this volume 
down, to break immediately "from the bondage 
of corruption into the glorious liberty of the 
children of God ?" 



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